The Teaching of The Qur'an by H. U. Weitbrecht Stanton

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THE TEACHING OF
THE
QUR'AN,
WITH AN ACCOUNT OF ITS GROWTH

AND A SUBJECT INDEX.
BY THE REV.
H. U.
WEITBRECHT STANTON,
Ph.D.,
D.D.
CHIEF REVISER OF THE URDU NEW TESTAMENT EDITOR OF THE

BIBLIOGRAPHY FOR MISSIONARY STUDENTS.
J
LONDON
CENTRAL BOARD OF MISSIONS

AND
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE.
NEW YORK THE MACMILLAN COMPANY.
:
1919
NOTE ON TRANSLITERATION OP
ARABIC NAMES AND TERMS
In default of a universally recognised standard
transliteration
of
I have accepted the following as approximating to the best systems

in use, without entering on minuter distinctions.
Broadly speaking, the consonants not mentioned below have the

Otherwise (folin the leading European languages.
lowing the order of the Arabic alphabet)
The elision of alif ( ) and the hamza ( > ) are expressed by an
same value as
apostrophe,
e.g.
rasulu'lldh, nisa\
= English th in thing.
h r ) = a modified, deep guttural
= ch in loch.
kh
th (d>)
(
= th in the. (In
= motm<i e s.
\j )
J3 = modified z.
{
dh
?
h.
Persia and India read as
z.)
cl
The Arabic
is
letter
'am (?) being unpronounceable by Europeans,
rendered by an inverted apostrophe, e.g. sharVah.

gh ( c ) = a voiced kh, something like the French
t
and
- )
L &
]o )
modified
and
r,
grasseyS.
z.
a deep guttural k sound.
Alif ( ) = a waw (. ) = u
The long vowels in Arabic are
The correand ydy ( ^ ) = I (continental value in each case).
sponding short vowels are rendered a, u, and i (unmarked). The
hence such
first two in some dialects are pronounced e and 6
:
differences as
Muhammad
and
Mohammed
Qur'an and Koran.
17491
PREFACE
This book is intended to present the body of religious
and moral teaching contained in the Qur'an itself apart
from the Traditions which form the second main basis of
the Moslem faith. The need for it has been impressed
upon me during several years in which I have had frequent
opportunities of lecturing to missionary candidates and
others on " Outlines of Islam."
The Qur'an is slightly longer than the New Testament,
but in contrast to it, and not less so to the Old Testament,
it is a one-man book, vhich exhibits manifestly the workings of a single mind under strong religious and other
impulses. The Jews and Christians, from whom Muhammad
drew the mass of his material, stood out in his view as
" People of Scripture," and from the very first Muhammad
believed himself to be the recipient of portions of a
heavenly writing which were to be embodied in a new
Scripture
clear
for
believers
in
his
message.
To present a
idea of what this book contains, as distinct from
comments, however authoritative, is as necessary for

a real comprehension and evaluation of Islam as is a clear
later
exposition of the teaching of the Bible
from
subsequent
theology,
for
the
itself,
as distinct
understanding
of
Christianity.
Islam from the beginning was a theocracy, and it can

still only be understood as ideally a religion and state in one.
Muhammad was a prince as well as a prophet, and not only
led in prayers and preaching, but commanded armies and
PREFACE
controlled as an autocrat both foreign and domestic policy,

besides doing the
work of a
authority for his laws.

official
collection
treaties except
of
what
is
legislator
divine
however, no authentic
correspondence, rescripts and
There
his
who claimed
is,
contained in the Qur'an.
Frag-
mentary though the materials may be, it is here that we

see reflected the basal relations between the religious and
civil
powers in Islam.
During the last hundred years Islam has increasingly

come into contact with other faiths, especially Christianity,
no longer as the religion of rulers who for a millennium
enforced its observance by the sanctions of civil and
criminal law, but as one faith, tolerated and protected in
its exercise, side by side with others.
Even more penetrating has been the influence of religious, social and
political conceptions and ideals, the free inflow of which
Faced by the life and thought
is no longer hindered.
of a
new
age, Islam
of adjusting its
struggling with the difficult task

early medievalism to the demands of a
is
modern world.
Naturally the tendency of progressive

Moslems, from Sir Sayyid Ahmad onwards, has been to
disown the accretions of their schoolmen, and to recur to
the one sacred volume as the sole genuine expression of
But,
faith and practice incumbent on the true Muslim.
in making this use of an Arabian book of the seventh
century, these progressives have claimed, or at least exercised, a great latitude
of interpretation,
many
results of
highly repugnant to the orthodox.

The
thoughtful missionary or other Christian will not withhold
his sympathy from those who are striving to vindicate a
place for a historical form of monotheism in the new
thought- world but in order to form a judgment on their
success or failure in so important and difficult an enterprise it is very necessary that he should be able to estimate
correctly the actual teaching of the Quran as a whole or
in any given part.
To serve as a practical help in this
direction is the object of this little manual.
which
are
PREFACE
am
venturing to offer it because I know of no book

in English that gives a comprehensive sketch of quranic
The bibliography
theology, or an all-round subject index.
on pp. 135 f. shows that parts of the subject have been treated
by authors with whose learning I could not pretend to
I
compete, as in the first two chapters of Professor Margoliouth's Early Development of Mohammedanism, but for
systematic treatment we have to look to three German
works Gerok's Christologie des Koran ; Pautz's Mohammed's
:
Lehre der Ojfenbarung, and most complete of all Grimme's

System der Koranischen Theologie. The best studies on
quranic theology in English are the pamphlets by Rev.
W. R. W. Gardner on "The Quranic Doctrines of God,
Man, Sin, and Salvation." Great help has been obtained
from Hughes' Dictionary of Islam, which contains useful
synopses of quranic teaching, with references, under many,
though far from all, of the relevant headings. Of course
there are sundry treatises on Moslem doctrine and duty,
with more or less reference to the Qur'an but even Sale's
"Introductory Discourse" to his translation and commentary includes a large amount of matter drawn from
tradition only, and the subject index to Dr. Wherry's
edition of Sale often refers to notes which embody traditions
going beyond the text.
This volume is not intended to be a manual of con;
though I earnestly hope that it may be of service

are called to the great work of interpreting
the Gospel to Moslems. Spinoza has reminded us that
human affairs are neither to be wept over nor yet derided,
but to be understood. And Dr. Grimme well remarks that
"We who have long since imbibed from their original
troversy,
to those
who
Mohammed,
find it difficult to realise the impression which they made
on Arabian seekers after truth" when first proclaimed.
source in the Bible the best conceptions of
Perhaps one has been helped to realise this during thirtyfive years' residence in the Central Panjab, where Moslems
are in a majority, through much candid and friendly
PREFACE
intercourse with thein.
At any
rate I have tried to under-
message myself and to cast what

I have learned from others in a shape which may be useful
to the student and the teacher.
If the references in the Subject Index are reasonably
correct this will be owing to their careful checking by my
wife.
She also compiled the table of variant verse numberings, the lack of which was a great hindrance in dealing
stand the book and
its
with different editions of the Qur'an.

It is
hoped that there may be companion volumes
to this,
dealing with other non-Christian Scriptures.
H. U.
WEITBRECHT STANTON.
TABLE OF CONTENTS
PAGE
NOTE ON TRANSLITERATION
PREFACE
INTRODUCTION
I.
II.
III.
Preservation of the Text of the Qur'an

Divisions of the Qur'an
Growth of the Qur'an

of Muhammad
12
...
in
the Life and Career

16
THE TEACHING OF THE QUR'AN

I.
II.
III.
IV.
The Doctrine of God

The Doctrine of Revelation
1.
Angels
2.
Scriptures
...
3.
Prophets
...
The Doctrine of Judgment
31
31
38
38
39
43
51
1.
Death
51
2.
Resurrection
3.
The Judgment Day
4.
Paradise
5.
Hell
6.
The Divine Decrees
51
51
52
53
4
...
The Doctrine of Salvation
Man
1.
The Nature
2.
Sin
3.
The Nature of Salvation

The Conditions of Salvation ...
Repentance, Faith, and Good Works
The Five Pillars of Religion (Confession,
4.
of
...
Prayers, Almsgiving, Fasting, Pilgrimage)

5.
The
Way
Piety
of Salvation
Islam
55
55
56
56
57
57
54
61
61
TABLE OF CONTENTS
PAGE
V.
The Law of Life

1.
Law
2.
Government
3.
Warfare
Slavery
5.
Criminal Laws
Civil Regulations
1.
8.
...
of the State
4.
6.
VI.
in the Qur'an
Domestic and Social Laws

Ceremonial Laws
Attitude to Other Faiths
63
63
64
65
66
66
66
68
69
71
SUBJECT INDEX
SERIAL LIST OF SURAHS
DATES CONNECTED WITH THE QUR'AN
TABLE OF VERSES
117
BIBLIOGRAPHY
135
...
75
111
114
INTRODUCTION
Our
the teachings of the Qur'an,

as elicited from the book itself, apart from the Traditions of
Islam which form the second basis of the faith. But if the
object is to present
statement is made on good authority that the Qur'an is the

only authentic, contemporary document of Muhammad's
lifetime the question naturally arises
we
of its authenticity as alleged?
necessary to
make
What
evidence have
To answer
this it is
brief reference to the Traditions
and
more especially to the biographies of the prophet, so as to

see what, and on what basis, they tell us of the preservation,
collation, and form of the Qur'an.
We shall find that the
utterances of the Qur'an extend over a period of some
twenty-one years, during which immense changes took place
in the inner and outer experience of Muhammad, and that
these changes greatly affected the manner of his teaching
and to some extent its matter. To understand it with insight we must therefore briefly trace the main stages of
growth in the book corresponding to those of his life.
Accordingly, by way of introduction, we shall deal very
briefly with the preservation of the quranic text, with its
divisions
and
literary character,
and with the development
of its matter.
I.
The Preservation of the Text of the Qur'an.

With the spread
of Islam after the death of
Muhammad
the need of recording utterances of the prophet, other than

the revelations through Gabriel, presently made itself felt.
10
began to be made within

the lifetime of men who had seen the prophet. Within the
next two centuries they increased enormously, and before
A.h. 256 the first sifting and regular collection of the
It is probable that such records
traditions was carried out
by Bukhari
(a.h. 194-256) in his

" genuine " collection of Tra-
work known as the Sahlh, i.e.

ditions.
Meanwhile many of these traditions had been
worked up into biographies of Muhammad. The first of
these is by Ibn Hishain, who died A.h. 218
but this
contains in abridgment the biography by Ibn Ishaq (d.
about a.h. 150). Ibn Ishaq drew his information from
Zuhri, who died a.h. 124, aged seventy-two and he in his
turn from 'Urwa, a relative of the prophet's favourite
wife 'Aishah, who died in a.h. 94.
We are thus brought
within reach of the original sources, and if we take into
;
account also the tenacity of verbal memory among Orientals

there is reasonable ground for believing in the substantial
truth of the facts alleged in the biographies of Muhammad
if they fall in with the tenor of the Qur'an itself.
Whether Muhammad himself was
illiterate or
not
is
disputed point, but the emphasis laid by him from the first
on a written revelation (96 4 ) makes it highly probable that
the work of recording the oracles recited to his followers to
be used in prayers (73 1-7 ) was begun at an early time, and
the passage 2
to forget,
10
("
Whatever
we bring a
verses
we cancel
or cause thee
better or its like ") distinctly implies
the recording of revelations in a written form.

Thabit,
Muhammad's
"
We
Zaid bin
" (including
secretary, reported
apparently other writers) " used in the prophet's house to
:
put together the Qur'an out of
its
fragments."
This seems
combining of separate oracles into the longer

Surahs, such as the second, which are obviously composite.
Of the result Zaid says " When the prophet died the
Qur'an was not yet unified," i.e. the single Surahs had not
been collected into one volume. The writer who quotes
him (Jalalu'd Din a's Suyuti) sums up " During the lifetime of the prophet the Qur'an had all been written down,
to refer to the
INTRODUCTION
11
was not yet united in one place nor arranged in

successive order." The work of collection was accomplished
by the first Caliph Abu Bakr, that of collation by the third
Caliph 'Uthman.
The loss of life among the memorizers and reciters of
the Qur'an during the fighting in Arabia after the
but
it
prophet's
death,
especially
in
the
battle
of
Yamamah
causedgrave anxiety for the preservation of the

sacred text.
The Caliph therefore commanded Zaid bin
Thabit to collect all the Surahs into one volume. He
undertook the work with reluctance, but carried it out
(a.h. 12),
with laborious care, so that the most careful searchers of
succeeding generations have not produced more than nine

fragments, and those mostly insignificant, which have a
colourable claim to be discussed as variant remnants of the
The arrangement followed by Zaid was roughly
original.
according to length, but the Surahs regarded as revealed in

Mecca and Medina respectively are kept in distinct groups.
There appears to be a certain arrangement according to

alphabetic cryptograms (A, L, M, etc.) prefixed to some of
the Surahs, and possibly there is an attempt at chronology
in the order of the numerous shorter chapters, but any such
tendency is often infringed by the inclusion of later oracles
in earlier Surahs, as in the long verse 20 of S. 73, which
relaxes in detail the severer commands of an earlier stage
as to recital of prayers.
The
of Islam
were thus furnished with a

complete collection of the oracles of their prophet, but it
was still open to individuals to recite them in their own
;<jlialect, with the possibility of misunderstandings in detail,
Or to use other collections recorded to have then been
In a campaign of Muslim troops from Syria and
extant.
Mesopotamia against Armenia the commander found such
a difference in the recitation of the holy verses that he
reported it to 'Uthman, the Commander of the Faithful.
Thereupon 'Uthman borrowed from Hafsah, one of the
followers
prophet's
widows,
her copy of
Abu
Bakr's
Qur an and
12
entrusted
it
to
a commission of four trustworthy men,
including the collector Zaid, himself a Medinite, and three

others of the Quraish tribe (of Mecca).
They were to make
four identical copies of the volume, and in case of any
doubt as to the form of a word it was to be written down in

the dialect of the Quraish to whom Muhammad belonged.
This they did, and one standard copy was deposited in
each of the four chief cities of the Caliphate Medina, Kufa,
Basrah, and Damascus.
From these only must copies
henceforth be made, and to prevent disobedience all other
copies were ordered to be burned. The only difference which
now
affects the reader is
a slight variety in the numbering
of the verses.
II.
The name
The Divisions of the Qur'an.

of the Qur'an and the word with which
its
both forms of a
memory or from
a recitation or thing to be
earliest Surah, the 96th, begins (iqra) are

root which means " to recite," whether from
the written page.

recited,
The Qur'an
and that not only
is
for the benefit of those
who
are
to be instructed in the divine revelation, but also as the
expression of worship due to Allah
it is
the treasury of
duty and worship in the very words uttered by Allah,

who is throughout held to be the speaker. Its division is
faith,
partly literary, partly liturgical
the former
is original,
the
latter secondary.
It is unnecessary for us to dwell
division into
323,621
division into verses
is
letters
or
structural.
on the Muslim
scribes'
77,934 words, but the
They
are
named
ayat or
word and the same

term for miracles (semeia) is played upon by Muhammad
when he places those who reject his verses on a level with
signs,
and the ambiguity between
this
who despised the signs of earlier prophets, or when

he makes his ayat of utterance equal in value to their
ayat of action. They are characteristic of the literary form
in which Muhammad cast his utterances. The Arabic poetry
those
of
his
age offered an elegant form of expression which
INTRODUCTION
13
would have been highly appreciated but, even if he had

the poetic faculty, which is doubtful, Muhammad was unwilling to be reckoned among the venal and frivolous bards
of his time, just as he distinguished his oracles from those
of contemporary Jeahins or soothsayers. He therefore adopted
the form of speech known as saf, or rhymed prose, of which
I give the first chapter as a specimen
;
Bismi
'llahi'r
Alhamdu
rahmani'r rahlm.
'lillahi rabbi'l 'alamin,
A'r rahmani'r rahim,
Maliki yaumi
'd
dm.
Iyyaka na'budu wa iyyaka nasta'm

Ihdina 's sirata'l mustaqim,
Sirat alladhina an'amta 'alaihim
Ghaira'l
maghzubi 'alaihim wa
Various attempts have been

This is Burton's
equivalent.
la 'z zalin.
made
to give an English
In the name of Allah, the Merciful, the Compassionate.
Praise be to Allah
who the three worlds made,
The Merciful, the Compassionate,

The King of the Day of Fate.
Thee do we worship, and of Thee do we seek
Guide us in the path that
is
aid.
straight,
The path of those to whom Thy

Not of those on whom is hate,
Nor of those who deviate.
love
is great,
But this is of course somewhat free and it does not

rhyme with the Amln with which the devout Muslim ends
the
recital.
In a western language this impresses us as jingle, but

we should do the earlier portions of the Qur'an less than
In other Asiatic languages
justice were we so to regard it.
14
besides
rhymed endings
Arabic,
to
prose
clauses
and
sentences are counted a beauty of literary style, and the
quranic Surahs
Eecited in
cadence.
early
have also
distinct
rhythmical
long-drawn tones by a
practised reader whose whole being is thrown into the
effort of reproducing the words of Allah, they are undoubtedly impressive even to an outsider, and on the
sonorous
faithful the effect is electrical.
The
chilling result pro-
duced by recitation or reading in the tone of ordinary

speech is noticeable. Towards the middle period and in
the Medina Surahs repetition and prolixity are on the
increase, and finally the discourse becomes undiluted prose,
though even to the last not without occasional loftier
Taking the Qur'an at its best, in point of style
passages.
it is far below the level of the Bible whether in lyric or
But this does not prevent
rhetoric, argument or narrative.
Moslem
from
regarding
the Qur'an as the
the orthodox
supreme proof of its own inspiration by reason of its
unapproachable style. His prophet frequently insists on
the fact that the heavenly oracles have now been sent down
in "plain Arabic," the "vulgar tongue" which all its
hearers could understand, and he challenges the poets and
soothsayers who opposed him to produce the like. This, of
course, they could not, for their verses and spells dealt
with a lower level of things. The holy book became the
pattern for the highest possibilities of
human
speech to
and
Arabic
only
accepted
the Arabian
those who knew
other
the
believers
of
speech
language
of the
To
prophet.
book which had been vouchsafed as the vehicle of divine
revelation was, and is, still more mysteriously magnificent.
The
translations
made by Muslims have been
until recently
But the
quite slavishly literal for theological reasons.
attempts of western writers not hampered by such prejudices
show that the Qur'an does not readily lend
translation which is both accurate and pleasing.
The
verses
called Surahs, a
of the
itself
to
Qur'an are built up into chapters
word which may mean a layer of stones in
INTRODUCTION
15
These chapters vary very greatly in length,

ranging from 286 verses in S. 2 (the Cow) to 3 verses in
The manner of their arrangement,
S. 108 (Abundance).
a wall.
according to length (see
p.
2),
has resulted, generally
speaking, in an inversion of the chronological order, as

the longest Surahs, which are mainly the latest, come first,
There
while the shortest and earliest are placed last.
is
doubt, too, that a good deal
little
of dislocation of
matter has occurred, see, for instance, p. 19. From the

fact that Surahs are occasionally mentioned in the book
1G
itself (as at 11
) we may deduce that Muhammad did
something towards putting his oracles into shape, but how
far their present limits or their names are to be ascribed
to
him remains uncertain.

Of the 114 Surahs of the Qur'an 20
are superscribed
Being much longer than the

Mecca Surahs, those of Medina cover more than onethird of the volume, besides such later verses as were
The
incorporated by the compilers in earlier Surahs.
verses in the Arabic text are divided by small circles, but
as
revealed at
Medina.
the position of these is not quite uniform in all editions,

so that the total number of verses in the book varies from
There are Hve of these numberings, but

6239 to 6211.
I have thought it sufficient to give a comparative table at
pp. 117-34 of the numberings used in Fluegel's standard
western impression and in the Indian editions.
For liturgical and devotional purposes the Qur'an is
further divided as follows
RuJcu'
(= bow)
is
the
name given
to sections of about
ten verses, after each of which the devout reader makes a
bow of reverence.
JW
(portion), in Persian sipdra (a thirtieth), siguifies
one of the portions for recitation on each day of the month

of
Ramazan.
rub c
=.
The
juz'
is
divided
a quarter; nisf= a half; thulth
into
four
sections
three quarters.
Manzil (stage). Of these there are seven to guide the

worshipper who desires to read the Qur'an through in a week.
16
All these divisions are marked on the margin of the

book, and it is by them that the Muslim reader quotes pas-
Verse numbers are not marked in Oriental editions,

and Surahs are quoted by name not by serial number. The
names are taken from some word or phrase in the Surah.
The result of this mechanical division is that the Muslim
reader, unless he be a memorizer (hdfiz), is often very slow
sages.
in identifying passages.
III.
The Growth of the Qur'an and the Career of

Muhammad.
For the purpose in hand it is not necessary to do more

than briefly to mention the principal events in Muhammad's
career, and from the quranic point of view we may conveniently divide this into three periods. The first, up to
the
first
flight of
many
of his
followers to
the shelter
King
of Abyssinia (a.d. 615)

afforded by the Christian
includes the beginnings of prophecy and the early teaching
at Mecca.
The
second,
up
to
the Flight or Hijrah of
Muhammad
from Mecca to Medina in a.d. 622 (a.h. 1)*

comprises the later type of Meccan Surahs. The third period
is that of the apostle of Allah, who was also legislator,
judge and prince at Medina (a.d. 622-632, a.h. 1-11). The
chapters of the first and second periods are less distinctly
differentiated from each other than those of the second and
third, and in any case it cannot be pretended that more
than approximate accuracy is attainable in the division thus
made. For convenience sake the chronological succession
as given by Rodwell in his translation of the Qur'an is
here generally followed.
* A. H. stands for Anno Hegirae

in the Year of the Flight, this being
the Moslem era. The Moslem calendar being lunar its year numbers only
354 days and its months go round the solar year, making a difference of a
The Christian date
little over a year in each 33 years of our chronology.
can be found with approximate correctness from any year of the Hijrah by
From the Hijrah year number deduct three per cent, and to the
his rule
:
remainder add 621*54,
INTRODUCTION
1.
Up to
a.d.
615
Emigration
to
17
Abyssinia.
Muhammad
was born at Mecca about a.d. 570. His father belonged to

the Banl Hashim, a family of the Quraish tribe, which was
dignified by its position as guardian of the great central
sanctuary of pagan Arabia at Mecca, known from its shape
His grandmother belonged to the
as the Ka'bah or cube.
powerful tribe of the Banl Khazraj at Medina, and he thus
had connections in both the principal cities of the Hijaz,
the leading province of Arabia. In 576 Muhammad was
left as an orphan to the care of his paternal uncle Abu
Talib, who faithfully discharged his obligation though he
The Qur'an bears witness to
never embraced Islam.
Muhammad's thankfulness to Allah for His care for an
orphan lad and to his sympathy with the orphans of his
community. In 595 Muhammad, at the age of twenty -five,
married Khadaijah, a wealthy widow of the age of forty
years, with whom he lived happily for fi\e and twenty
She bore him two sons and four daughters, of whom
years.
only Fatimah survived. She afterwards was married to her
father's cousin 'All, son of Abu Talib, whose guardian
Muhammad became about a.d. 605. At the same time,
having no son of his own, he also adopted Zaid bin Harith,
Two cousins of
who sprang from a Christian family.
Khadaijah, 'Uthnian and Waraqah, were Christians. Jewish
tribes were numerous in the Hijaz, and Muhammad must
have had intercourse with them from early days. Whether
there was at that time a class of inquirers after truth known
as hamf (i.e. " inclined ") is a disputed point.
We only
know that in the Qur'an Abraham is repeatedly called a
As
hanif, and that others are exhorted to be the same.
a result of these and other influences
Muhammad became
deeply dissatisfied with the paganism of which Mecca was

the centre, and with the social and moral conditions of his
About the year 610 we hear of his retiring for

meditation to a cave on Mount Hira' near Mecca, and in the
next year (611) he received his first revelation. For nearly
two years after this the visions ceased. During this Fatrah,
people.
18
or intermission,
Muhammad
was not a
little
depressed, but
was comforted by his wife and his Christian cousin Waraqah.

In 613 the revelations were resumed, but adherents were
few.
The most important were from his domestic circle
including, besides his wife, his adopted sons 'All and Zaid,
and his friends Abu Bakr and 'Uthman, afterwards successors in rule.
Many slaves also believed, and these
poorer followers of Islam were severely persecuted. For
this reason the prophet in 615 advised them to seek refuge
in Abyssinia, where the Najashi (Negus), or king, received
them with kindness. This first of the two flights of the
early Moslems to Abyssinia marks the close of the early
type of oracle.
The chapter with which Muhammad's ministry opens is
the 96th (Clots of blood)
1.
Recite thou, in the
name
of the
Lord who created
4.
Created man from clots of blood.

For thy Lord is the most beneficent,
Recite thou
Who hath taught the use of the pen
5.
Hath taught man
2.
3.
that which he knoweth not.
Nay, verily man is most insolent,

7. Because he seeth himself possessed of riches.
8. Verily, to thy Lord is the return of all.
These verses contain in germ the leading ideas of the
book. The oracles are intended for recitation, whether to
teach man or to worship God. The goodness of God is
shown in the creation of man (special emphasis being laid
on details of the birth process) and in enabling him to
The prophet
record in writing what he is taught by God.
sees himself opposed by insolent, purse-proud men of Mecca,
who are reminded that they have to return to the Creator
The remaining verses are of a later
to be judged by Him.
date, and refer to the special case of an enemy, Abu Jahl,
who had opposed the worship of Allah. He is threatened
with hell fire, and the Surah ends with the words
Obey him not but adore and draw nigh
18. Nay
6.
(to God).
M91
INTRODUCTION
19
The character of the Surahs following the Fatrah is well

exemplified by 112 (Unity), in which Muhammad repudiates both the polytheism of the pagan Arabs, and also
their sexual conception of divinity
1.
Say,
He
2.
God
the Eternal
3.
4.
God
is
alone
He begetteth not, and He is not begotten,

And there is none like unto Him.
Sins are denounced in the light of coming judgment.
up)
81 (The Folded
8.
When
the female child that had been buried alive
shall be asked
9.
For what crime she was put
to death.
In 83 (Those who stint)

1.
Woe
2.
Who, when they
who
to those
stint
the measure
take by measure from others exact
the full
3.
But when they mete
to
them
or
weigh to them,
minish.
What
have they no thought that they shall be

raised again
5. For the great day ?
The opponents of the prophet in like manner are
threatened with the pains of hell
Ill (Abu
S.
Lahab)
1. Let the hands of Abu Lahab perish, and let himself
4.
perish
3.
Burned
And
shall he be at the fiery flame.
their torments are described in
78 (News), in 88
(Overshadowing) and elsewhere.

Similarly virtues are enjoined in the light of the joys
Those who are ever constant at their prayers,

and who own the judgment day a truth, and who control
of paradise.
their desires (save with their
whom
their
wives, or
with the slaves
hands have won), and who are true to

these shall dwell amid gardens (70 22_35 ).
their right
trusts,
There virgin brides await them who never age,
fruits, flesh,
"
!
20
and wine
at their desire,
and the
salutation, Peace,
Peace
(56 n 36 ).
The office of Muhammad at this time is simply that of
"
a warner " Warn, therefore, for the warning is profitable
" Woe, on that day, to those who charged with
(87 9 ).
:
imposture " is the refrain of S. 77 (The Sent). For the

Qur'an was revealed to him in the " Night of Power
(97 ! ), and it is to be recited for Prayer in measured tones
~
during the watches of the night (73 1 4 ). But while Muhammad has distinctly broken with polytheism there is not
yet the assurance that his message will be victorious to
~
the unbelievers he says (109 4 6 ): "I shall never worship
f
Neither will ye worship that which

I worship To you be your religion, to me my religion."
The Meccan idolaters are conservatives who dread the
that which ye worship
Besides accusing him as an impostor,

the proudly contemptuous among them set down the new
preacher as one possessed with jinns (demons) or as a kahin
results of change.
W hen
r
he warns them they say: "He is

51
Allah replies: "Warn thou
).
then: for thou, by the favour of thy Lord, art neither a
soothsayer nor possessed" (52 29 ).
The majesty of the
message is emphasized against scorners.
"The criminal,
(soothsayer).
certainly possessed " (68
when our
signs are rehearsed to him, says
ancients " (83
12
To which the answer
glorious Qur'an, written
on
Tales of the
"
Yet
it
the Preserved Table " (85
is
21 f
).
The exhortations of this period are enforced by frequent

oaths by various things created by the pen and what they
write (68 *) by the fig and the olive (95 x ) by the signs
of the Zodiac (85 *)
also by refrains, a frequent feature of
;
the Qur'an,
e.g.
in S. 55 (The Merciful), which celebrates
the power and goodness of God in creation and judgment

in an address to men and jinns with the refrain, " Which
"
then of the bounties of your Lord will ye twain deny ?
The appeal to history begins with a reference in S. 105
(The Elephant) to the deliverance of Mecca from invasion

by Abraha, king of Abyssinia (in 570), with his array of
INTRODUCTION
21
There are beginnings also of the appeal to

former Scriptures in a vague form, as when Muhammad
supports his monition to almsgiving, prayers and belief in
the life to come by an appeal to " the ancient rolls (suhuf),
the rolls of Abraham and Moses" (87 18 ).
The 'first
elephants.
references to the
Thaniud in 85
2.
of unbelievers
17
quence,
verted.
in former prophets
and
'.
From the first Abyssinian Flight to
After
this
fate
vague form, as in the mention of Pharaoh
appear in a
the
Uijrah (615-622).
three mont.'.s the refugees returned, in conseit is
said, of a report that
Mecca had been con-
The biographer Waqidi explains the
by relating that
Muhammad had
tribesmen the opening verses of

verses 19 and 20 run
S.
origin of
recited to his fellow-
53 (the Star) in which
Do you see Allat and Al-'Uzza

And Manat the third beside ?
to which he then
added
Verily these are exalted females
Whose
intercession
to be desired,
is
winding up with the closing words of the Surah " Prostrate

yourselves then before Allah and worship." The leaders of
the Quraish were glad of this concession to their old belief
and joined him in worship, but Muhammad was ill at ease.
Gabriel visited him in the night he confessed his sin and
was pardoned, and in place of the concession to idolatry the
words were revealed
What shall ye have male progeny and Allah female?
That were indeed an unfair partition
the allusion being to the Arabs' dislike of female offspring (16 59 ). He adds " These are mere names," but, as
we shall see, it is not their existence but their divinity that
is denied.
The lapse is referred to later, once and again
75
51
22 ), but it was never repeated.
(17
Opposition to Muhammad and his message increased,
and though he was encouraged by the conversion of
'Uniar (the second Caliph) he again advised many of
:
ff
"
:
22
and some of them

remained there till a.h. 7. From 617-619 the Moslems
were banned by the Quraish and had to retire to the
quarter of Abu Talib, emerging only at the annual pilgrimage feast.
The Surahs now become more argumentative.
Muhammad approaches the Jews, not without some
" They to whom we have given the Scripture
success
rejoice in what hath been sent down to thee, yet some
His
are banded together who deny a part of it" (13 36 ).
appeal to the former prophets of whom he had learned
from the Jews gained him a favourable hearing, and he
reproduces many Old Testament stories in their talmudic
form as current in Arabian Jewry. So in "the Banks
(37 73 148) we have Noah, Abraham, Moses, Aaron, Elijah,
Lot, Jonah in 40 24_56 Moses, Pharaoh, Haman and Korah
are jumbled together
in S. 12 (Joseph) we have the
his adherents to migrate to Abyssinia,
consecutive
story
of
Joseph,
distorted
legendary
with
"
In revealing to thee this

Qur'an (i.e. recital) we will relate to thee one of the most
beautiful of narratives, of which thou hast hitherto been
In S. 19 (Mary) we have the
ignorant" (12 3 cp. 103 ).
of
Zachariah
story of John the son
and of Mary and the
infant Jesus in accordance with the apocryphal gospels
current among the Christians of Arabia, with curious added
solecisms, such as making Mary the mother of Jesus to be
matter, of which Allah says
also the sister of Aaron.
We can
hardly be surprised that his opponents should

again have brought against Muhammad at this time the
" The infidels say
accusation of plagiarism and forgery
This is a mere fraud of his own devising, and others
:
have helped him with it.

And they say Tales of
ancients, that he hath put in writing
and they
5
were dictated to him morn and eve " (25 ).
In 25 32 he
" Then said the Apostle
laments
my Lord truly
my people have esteemed this Qur an to be vain babbling."
To which Allah replies by emphasizing the excellence of
the book " The best of recitals hath Allah sent down, a
.
the
INTRODUCTION
book in unison with
and teaching by iteration the

their Lord do creep at it " (39 24 ).
itself
very skins of those who fear
23
down to thee, that men may

meditate its verses" (38 ). "The holy spirit (Gabriel)
hath brought it down with truth from thy Lord " (16 104 ).
" We have made it an Arabic Qur'an that ye may under-
"
blessed book have
we
sent
28
and
stand,
it is
a transcript of the Archetypal Book, kept
with wisdom " (43 2 ). It is incomparable " verily, were men and jinn assembled to produce
the like of this Qur'an, they could not (17 90 ). " If they
Then bring ten Surahs
It is his own device, say
shall say
like it of your own devising, and call to your aid whom ye
by us
it is lofty, filled
:
can beside Allah, if ye are men of truth" (11 1G ). The

Qur'an is its own proof, not as literature, be it marked, but
as dogma.
The friendly attitude of Muhammad towards the Jews
time is further shown by his adoption from their
this
at
language of the name Rahman (the Merciful) for Allah.
At first there seems to have been some doubt about this in
the minds of his hearers.
"
When
said to
it is
Bow
Rahman ?
them
Rahman, they say Who is A'r

Shall we bow down to what thou biddest ? " (25 61 ). Accordingly the oracle comes " Call upon Allah, or call upon
A'r Rahman, by whichsoever ye will invoke him " (17 no ).
down
before A'r
This name is preserved in the bismillah or invocation. On

the same line at this period are several appeals to the
~
goodness of God in nature as in 23 18 22
The Qur'an con.
" Before the
Qur'an was the Book of Moses,

and this book confirmeth it in the Arabic tongue " (46 u ).
Still Islam is now proclaimed as the one religion (21 92),
and obedience to Allah and the Apostle begins to appear as
firms the Torah
the basis of Islam.
In 619 the ban of the Quraish against the family of

Hashim was removed, but not long after both Khadaijah,
Muhammad's
and Abu
Talib his staunch, though unbelieving, protector died. In
620 Muhammad went on an unsuccessful mission to Ta'if
faithful
wife
and
first
believer,
24
south-east of Mecca.
On
the way back in the vale of
Nakhlah he was cheered by the vision of a company of

jinn who listened to his preaching of Islam and believed
But the same year at the pilgrimage seven
(S. 72, Jinn).
men from Medina met him and promised to tell of his
mission. Next year (621) twelve men came ready to pledge
themselves at 'Aqabah to worship only Allah and to obey
Muhammad's hopes took
the prophet.
a wider sweep.
He
had the vision recorded in S. 17 (Night Journey) in which

he was carried by Gabriel to the temple at Jerusalem
(which was then a church) to worship and return, and
towards this sanctuary he and his followers faced in
worship.
He was watching political events outside, and
when the Byzantine empire
at this time roused itself to
retrieve its ignominious defeat
prophesied
by the
Persians,
Muhammad
30 (the
Greeks) the success of the

"Romans," the only instance in the Qur'an of a worldin
S.
historical allusion outside Arabia.
Muhammad
In this
lull of expecta-
comforted by the assurance of victory

for his message, whatever his own fate see S. 43 (Ornaments
of Gold)
39. What
Canst thou then make the deaf to hear, or
guide the blind and him who is in palpable error ?
40. Whether therefore we take thee off by death, surely
tion
is
41.
we will avenge ourselves on them

Or whether we make thee a witness of that with
which we threatened them, we will surely gain the
mastery over them.

42. Hold thou fast therefore that which hath been
revealed to thee, for thou art on the right
path.
At the Pilgrimage of 622 seventy-three men and two

women from Medina came again to 'Aqabah, to pledge
their fealty to the prophet
and
his message, for life or
death, and returned to prepare the

their city.
Muhammad
way
received the
for his entry to
command
draw from those who join other gods with
to "with-
Him"
(6
106
).
INTRODUCTION
He
25
danger and the success of his secret

flight from Mecca in S. 8 (The Spoils)
30. " When the unbelievers plotted against thee to keep
recalls later his
thee prisoner, or to kill thee, or to banish thee

they plotted, but Allah plotted and of plotters
;
Allah
is
the best."
The emigrants, including women and children, may

have numbered 150. The date of their departure has been
reckoned as 20th June, a.d. 622.
8.
From the Hijrah to the Death of Muhammad,

(622-632).
Keferences to verifiable historical events are far more

numerous in the Surahs of this period than in all that go
before.
more
For
this reason the
main
lines of
development are
and it will be sufficient for our purpose to mention only the chief. The two leading features
are the change from preacher to prince, and the consequent
clearly marked,
change in attitude towards Jews and Christians who refused

to recognise the claims of Muhammad.
These changes
Muhammad's domestic
affect
ritual
and
social legislation
life,
and
his official authority, his
his religious teaching
and
they are marked by a new departure, in those military

operations for the spread of the faith which form the most
novel and characteristic feature of Islam.
Change of condition and policy. The first care of

Muhammad was to secure the abolition of idolatry and to
unite the Kefugees, the Helpers,* and the other citizens of
Medina in the brotherhood of Islam, and afterwards to do
In this he was
the same with the surrounding tribes.
largely successful, but he was often thwarted by two classes
by the Munafiqun, i.e. " hypocrites " or " cowards " of Medina
(1)
The Refugees (muhdjirun) were the believers who had fled from
Mecca, the Helpers (ansar) were the beliovers of Medina who had prepared
for and assisted in the prophet's establishment there.
*
26
who outwardly conformed but held back from active support of the cause, aud later by the Arabs of the desert who
cared
The
much
for
booty but
for the faith (9
little
former, especially, are often castigated (2
etc.).
7 ~ 17
,
91
,
63
etc.).
h %
7>
The Jews, who were numerous and powerful
8*
in
neighbourhood, Muhammad at first hoped

to gain for Islam in view of his claim that the Qur'an
fulfilled their Scriptures, and they were included in the first
" Let
The oracle commanded
treaties which he made.
there be no compulsion in religion " (2 257 ), in accord with
the earlier order " Dispute not, save in kindly sort, with
the people of Scriptures " (29 45 ). The prayer times, taken
from Judaism, are now fixed more in detail (30 1G f). But
though Muhammad was able to rejoice over the conversion
f
of some Jews (3 198 ), the mass rejected his message and even
The Qiblah or direction
derided his pretensions (2 98 4 i8 f)
of prayers was therefore changed from Jerusalem to Mecca,
Medina and
its
already
marked out
as the centre of the faith (2
138
the yearly fast was transferred from the Jewish
ff
),
and
Day
of
^~ 18S). The
Atonement to the Arabian month of Eamazan (2

Jews are charged with hypocrisy and with deceitful treatment of their Scriptures (2 70-85 ). Muhammad is bidden to
They falsify the teachsever connection with them (2 m ).
16
72
5 ), though these themselves
ing of their Scriptures (3
72
are true (5 ), and in accordance with the Qur'an (5 52 ).
They are to be " cast into the fire so often as their skins
shall be well burned, we will change them for fresh skins,
that they may taste the torment " (4 59 ), and they are
accordingly attacked, slain, and despoiled by the bef
Christians are more favourably described.
lievers (33 26 ).
They are said to be " nearest in affection to " believers
85
(5 ). But all people of Scripture are summoned to believe
19_24
" Whoso desireth any other religion than
(3
), and now
Islam, that religion shall never be accepted from him, and
1
in the next
world he shall be
among the
lost "
(3
79
).
Presently Christians are denounced no less bitterly than

~
the Jews, and believers are to make war upon both (9 29 35).
"
INTRODUCTION
27
As
for pagans, the former toleration is abrogated by the

" verse of the sword "
" Kill those who join other gods with
:
Allah wherever ye shall find them, .... but if they shall

convert, and observe prayers and pay the obligatory alms,
then let them go their way " (9 5 ).
(2) The domestic life of Muhammad, if the general
standard of oriental rulers of his time be taken into account,
moderate in indulgence, though of course the standard of
is
a prophet claiming to supersede Jesus Christ yields a very
The biographers agree that he practised

~
the charity and thrift which he recommended (17 28 32 ), but
the polygamy that he indulged in has left its traces in the
different result.
By
Qur'an.
a.h. 5 he had five wives, but fell in love with
Zainab the wife of his adopted son Zaid, and his conduct in
taking her, contrary to Arab customary law, needed to be
~
justified by an oracle (33 1 6 ). Further liberty was given
" We make lawful for
to provide for any like future case
thee any believing woman, if she give herself to the
prophet, if the prophet desire to marry her a special privilege this, for thee, above other believers" (33 49 ).
An
:
accusation of unfaithfulness against his favourite wife 'Aishah

is
repelled
by another revelation (24
11_25
)
and his wives
are invested with the rank of " mothers of the faithful

(33
G
),
(3)
so that they can never be married to
Personal authority.
The
any
other.
opening of this period
is
not without traces of inner struggles. S. 3 (the Family of

'Imran) shows that Muhammad was deeply disturbed by the
severe reverse of his
army
accusations levelled against
the division of
ness in
153 ~ 159
at
'Uhud, and that he
him by some
spoils
after
).
But
the
believers of unfair-
successful
his personal authority is

successes multiply. " It is not for a believer,
(3
felt
battles
emphasized as
man
woman,
when Allah and His
it is only for them to
or
have any choice in their affairs,

apostle have decreed a matter (33 3G )
say " We hear and we obey " (24 50). All booty belongs to
Allah and His apostle (8 *). None may approach him
without due respect (24 62 f)- He is the Seal of the prophets
to
28
(33
(2
40
Abraham prayed
).
123
).
Islam
is
16
~ 18
true faith (3
coming
"the baptism of Allah"
for the
of
(2
Muhammad
132
),
the one
79
).
Freedom to adapt his

(4) Ritual and social legislation.
former enactments to new conditions is given to Muhammad
in 2 10 " Whatever verses we cancel or cause thee to forget,
we bring a better or its like." The lengthy S. 2 (The Cow),
:
is
characteristic of the period.
The
first
part sets forth in
some kind of connected sequence the fundamental principles

of Islam, the place of
Israel,
man
in creation, the revelation to
and their unfaithfulness to
Muhammad
it
and their opposition to
then reverts to the faith of Abraham as the

founder of the Ka'bah, which is now to be the centre of Islam.
Then from verse 168 on follows a motley collection of laws
it
on prohibited foods, retaliation, inheritance, the fast of

Ramazan, fighting for the faith, the pilgrimage, etc., ending
with a profession of faith and a prayer for divine help.
Naturally the Medinite Surahs abound in historical allusions
which throw light on the career of the prophet.
Muhammad had already
(5) The spread of the Faith.
predicted that Islam would spread to other lands (41 53),
and that it was a message for mankind (14 52 ). For the
realisation of this aim he adopted a policy suited to human
nature as he knew it. Clan warfare and freebooting were,
and are still, natural to the Arab, but they are here made
subservient to a larger plan. In a late Meccan Surah (7 157 )
Muhammad had already claimed " I am Allah's apostle to
you all." In 8 57_60 he summons the people of the Scripture
to follow the faith of Abraham which he has restored. But
if they do not do so then the faithful are to make war upon
"
them " till they pay tribute out of hand and be humbled
29
The " Refugees " from Mecca and the " Helpers " of
(9
).
Medina, who have believed and fled their country, and given
the prophet an asylum, and fought on the path of Allah
" these are the faithful
mercy is their due and a noble
75
provision" (8 ). The exhortation and the promise is to
" if, when the command for war is issued, they
all believers
INTRODUCTION
are true to Allah,
"
it will
29
Repute not those who are
on
slain
" (47
them
assuredly be best for
23
).
the path of Allah to be
dead. Nay Alive with their Lord, they are richly sus" Whosoever shall obey Allah and the
tained " (3 163 ).
Apostle, they shall be with the company of the Prophets
!
and of the true-hearted and of the martyrs

references to battles are
" (4
to the victory of
71
The
).
Badr
chief
a.h. 2, in
3 and 8 to the reverse of 'Uhud a.h. 3, in S. 3 to the

expulsion of the BanI Nadhir a.h. 4, in S. 59 to the siege
to the Pledge of Hudaibiyah at
of Medina a.h. 5, in S. 33
S.
the
first
Pilgrimage a.h.
6,
in S. 48
to the battle of
Hunain
a.h. 8, in S. 9.
While we note the change of matter and manner

successive periods we must remember that the
in the
earlier
Surahs (with the exception of verses definitely repealed)

still
often
stood as divine revelations and they were doubtless
enough appealed
to.
The Surahs
of this last period
are not without occasional outbursts of the old

" Allah there
" verse of the Throne " (2 256)
:
Nor slumber
He, the Living, the Eternal.

nor sleep
His, whatsoever
is
Who
in the
fire,
is
as in the
no god but
seizeth
Him,
Heavens and what-
he that can intercede with

Him save by His own permission ? He knoweth what hath
been before them and what shall be after them yet nought
of His knowledge shall they grasp, save what He willeth.
His throne reacheth over the heavens and over the earth,
and the upholding of both burdeneth Him not and He is
the High, the Great." If, as seems probable, we take S. 5
as the latest chapter, then the book ends, after an intermittent fire of denunciations against Christians, on the
elemental note " Unto Allah belongeth the sovereignty of
the heavens and the earth and all that they contain and
He hath power over all things."
soever
is
in the earth
is
THE TEACHING OF THE QUR'AN.*

sketched the growth of the Qur'an we now
have to consider the resultant teaching. The previous
section has already shown how plain and unmistakable are
its outlines.
God, as the supreme Reality, dominates the
whole book. His revelation and the judgment according
Having
briefly
form the crucial

message. To this is added instruction as to worship and
duty whereby man may please Allah now, and attain to bliss
hereafter, and also laws to regulate the community of believers as a state under the rule of Allah through His prophet.
The traditional theology of Islam reflects these fundamental
truths in its well-known classification of Iman or Creed with
its six articles: God, Angels, Scriptures, Prophets, Judgment and Decrees and of Bin, or Religious Duty, comprising
Confession of Faith, Prayer, Alms, Fasting and
Pilgrimage. For our purposes it will serve to classify these
teachings under the following heads
God Revelation
Judgment Sin Salvation and the Law of Life, adding a
supplement on the relation of the quranic teaching to that
to men's attitude towards that revelation
of other faiths.
I.
The Doctrine of God.
Muhammad
was before all things a monotheist, and his

God overshadows all else in the Qur'an, as it
does in the daily life of the Muhammadan.
Indeed it is
this that gives its peculiar dignity and power to the Qur'an
teaching of
* Detailed references to passages in the
will be
Qur'an on the various topics

found in the Subject Index, pp. 75-110.
32
despite

its
evident lapses and flaws.
in the earliest Surah (96) are
Babb
The two names
of
God
Lord, and Allah. In

some thirty of the earlier Surahs the name Babb alone is
used, frequently as " thy Lord,"
and also as " Lord of the

worlds," as in 1
Later Allah becomes the predominant
name and it remains so, though for a time Baliman is much
l
used (see above, p. 23). Moslem theology has rightly determined that Allah is the name of essence (ismu 'dfe dhat)
as compared with all others which are names of attribute only (asma's sifat). The name Allah was known to
the Arabs, as well as to other Semites, and it was not unconnected with ancient monotheistic traditions indicated in
the quranic references to Abraham. It was sometimes given
to a chief tribal deity
among
the Arab pagans by
way
of
exalting him, and the Qur'an mentions a female deity
who was
Allah
His consort.
Against this Muhammad utters his protest " Allah has no
consort" (6 101 ).' "Allah! There is no God but He"
(20 7 ) ; the same revelation as that made to Moses (20 u ).
What then is the character of this One ?
Allah is a contraction of Al llah = The Deity, the
Ildh corresponds to
article emphasizing His uniqueness.
the Old Testament Eloah, the root of which is El from
Ul = to be strong, it therefore signifies the Mighty One.
In the earliest Surahs the omnipotence of Allah or Eabb is
more prominent than even His Unity it is shown in all
~
~
His dealings with man cp. (79 27 9 56 58 71 ). The essence of
Allah is Power which overrides all His mere attributes and
enables Him to exercise them or not, as He pleases. In
manifold connections it is insisted that He guides and mis34
etc.), and that He is the unleads whom He will (74
24 ~ 7
76 30 ). But the invocation
conditioned Disposer (53
of Islam, prefixed to every Surah but one, indicates that this
sheer Unity of Omnipotence is tempered by a leading,
Allat
with
associated
as
:
perhaps the leading, attribute of Mercy (rahmah). It runs

Bismi'llahi'r Rahmani'r Rahlm ; In the name of Allah the
Rahman the Merciful. Why this tautology of Rahman and
THE DOCTRINE OF GOD

Rahlm?
Rahman
for the
is
meaning
a proper
of both
name not
is
identical.
of Arabic but of
construction, borrowed from the Jews, with
mad became more
33
Because
Hebrew
whom Muham-
familiar during the latter part of his
Meccan prophecy, and because the use of it caused some

misgivings among his followers, so that it was advisable to
supplement it with the Arabic synonym Rahlm. The Old
Testament conception of the divine mercy {rehem) was
embodied in the rahmah of the Qur'an and mitigated the
Creation and revelation
sternness of the earliest message.*
both evince His kindly forethought and His forgiving
indulgence.
Apart from the contrast between Allah the Mighty and

Jehovah the self-existent God of covenant, there is little in
the divine attributes as taught in the Qur'an which is not a
reflection of the teaching of the Old Testament, in its
Talmudic form. The terms in which the attributes and
actions of Allah are set forth are, as in the Old Testament,
frequently anthropomorphic.
In accordance with its overmastering conception of God the fertility of quranic
diction is chiefly manifested in its wealth of names setting
forth the different aspects of the divine Being and action.
" Most excellent names hath Allah
by these call ye on
Him and stand aloof from those who pervert His names "
179
59 22ff). These names are reckoned by the traditionist
(7
Abu Hurairah as ninety-nine and this is the generally
accepted number for which rosaries are made to control the
recital.
Taking this list as a basis, we find that twenty- six
of the ninety- nine are not found in the Qur'an in the form
given, though they are based on passages which give something near it. Rabb is not included among the beautiful
names, probably because from the first it was a synonym
with Allah, but Kahman is among the ninety-nine. Some
;
Muslim teachers divide these
attributes into the natural
prefixing of the Invocation to every chapter of the Qur'an was, of

course, subsequent to the " revelation " in each case compare the super*
The
scriptions of the Psalms.
34
sections of Power,
Wisdom, and Goodness;
more
Terror (asmctu 7 jaldliyah), and
others,
commonly, into Names of

names of Glory (asmau 7 jamdliyah), of which the former
It may be more convenient to
are the more numerous.
consider
them under the heads
of self-subsistent Unity,
Omnipotence, Omniscience, Justice, Mercy.

This is primarily expressed in the
Self-subsistent Unity,
frequent title Al Wahid, the One. As such Allah is the
Eternal and Enduring (Asmad,Abqd), the Living and Abiding
(Hai, Qayum). He is the First and the Last, the Outer and
the Inner (Awwal, Akhir, Zahir, Bdtin, 57 3 ), a passage which
reminds us of Rev. i. 8 and 17, and which is greatly in
favour with the Sufis. These last four titles are known as
" mothers of the Attributes," being regarded as fundamental
and all-comprehensive. He only is adorable as the Praiseworthy, the Glorious (Hamld, Majid), His name is continually to be commemorated and to be praised morning and
night.
Omnipotence.
Allah
all creatures return,
King
of the
is
the Powerful (Qadir) who fixes
Kingdom
whom
the Source of all things, to
(Mdliku'l Mulk)
who
all
rules all
the
the
Forceful (Qawwl); the Guardian ( Wakll) the Great (Kablr);

the All-Compelling (Jabbdr); the Haughty (Mutakabbir); He
;
is
Creator,
He
He
Maker and Fashioner
is
Musawwir)
and Provider (Bazzdq)
(Khdliq, Bdri,
sustains as Life Giver (Muhiy)
the Dominator or Victorious
who subdues
all
things
to His will (Qahhdr).
Allah
the Seer (Baslr), all-seeing but

unseen, the Hearer and the Knower ( Sami', Allm\ the
Omniscience.
is
Witness (Shahid) who discerns the secrets of men, and is

Watchful (Baqlb) over their doings.
He is the Light
{Nur) of heaven and earth, the Wise (Hakim), the Guide
(Hddl) of those who believe into the straight path, but He
blinds and deafens the rebellious; He is the Reckoner
(Hasib) who notes and writes all things.
is
The
Just in the traditional list

not found in the Qur'an as applied to Allah, but He is
Justice.
title of 'Adl
THE DOCTRINE OF GOD
35
Truth or Reality (Haqq). It is doubtful

how far the title Quddus = Holy denotes a moral quality.
If it does it would seem to be from the side of God's transcendence above all limitations, including those of sin.
He is the Avenger or Requiter (Muntaqim), the Judge
(Hakim) and the Despot (Malik) of the Day of Judgment,
though this last title is not included in Abu Hurairah's list.
He will judge each man severally according to his works.
He is the Gatherer {Jami ) into hell of hypocrites and
infidels, and also the Answerer (Mujib) of prayer.
As the
Grateful One (Shakur) He is the acknowledger of goodwill and service on the part of men.
Mercy.
Rabb is most kindly (Akram) or Generous
spoken of
as the
living,
(WakU)
He
the
the Provider (Razzdq) who feeds all things

Bestower (Wahhab) of mercy, the Protector
of
His servants, Loving (Wadiicl) to those who
(Karlm).
is
follow His Apostle.
This, however,
is
not identical with
New Testament
the
God
it
conception of love as an attribute of

rather signifies the affection with which the master
responds to the loyalty of a faithful servant.
In the
Bismi'Udh or Invocation He is The Merciful-One (Rahman)

who shows Himself Merciful (Bahlm). To sinners who
believe and repent He is the Relenting-One (Tawivab), the
Pardoner ('Afuw) who blots out their sins, while to their
weaknesses He is the Indulgent (Ra'uf).
The
idea of divine transcendence, so relentlessly de-
veloped by Moslem theology in
removal and mukhalafah

the creature),
is
its
conception of tanzlh
contrariety (between Allah and
expressed in the Qur'an, as to some extent
in the Old Testament, by
its
teaching on the Throne of
Allah and the heavens as His habitation.

arches heaven and earth.
At the
His throne over-
creation "
He made them
seven heavens in two days, and revealed to every heaven

its command; and we furnished the lower heaven with
After creation He settles
lights and guardian angels."
Himself upon His throne which

and at the Judgment Day.
is
upheld by angels, now
;:
36
an act of Allah's absolute power. "He is

When He desireth aught His command
the wise Creator.
and
it is." " He turned to the heaven which
Be,
is but to say
was then but smoke, and to it and to the earth He said
Come ye, whether obediently or against your will.' They
said
We come obediently.' The details resemble those
of Genesis with Talmudic supplements. " He it is who hath
made the heaven and the earth in six days His throne
had stood ere this upon the waters, that He might make
proof which of you would excel in works." He created the
earth in two days, then placed the firm mountains upon it
and made the whole fruitful in four days, and spread over
it the vault of heaven without pillars, with the sun and the
moon, each moving swiftly in its sphere. Creation is made
all creatures are a sign from
to set forth Allah's truth
Him, and join in praising Him even the shadows, as they
rise and fall, are prostrating themselves in worship before
Him. Creation is a sign to convince unbelievers, while it
The creation of
witnesses the goodness of Allah to men.
man is twofold the first of water and of dust making male
and female, the second by sexual procreation which is
repeatedly insisted on in detail as a proof of Allah's power
As Allah has brought
over man and His care for him.
forth all things, so He will call them back and remake
Creation
is
'
creation at the resurrection.
There seem to be traces in the Qur'an of hypostases or

personal distinctions within the deity though here interpretation is somewhat uncertain owing to the lack of clearness in Muhammad's reminiscences of the teaching which
he had heard from Jews and Christians. At the creation
of the seven heavens Allah revealed to each its own amr,
6
n
i.e. command or bidding (cp. Psalm 148 ), see 41
In
4
"
from
the
heaven
amr
He ordains the
to the earth "
32
12
" It is Allah who hath created seven heavens
and in 65
and as many earths the divine amr cometh down through
them all." We are reminded of the Memra or divine Word
of the Targums, an emanation from God which carries the
;
THE DOCTRINE OF GOD
37
imperative message of His will to the creation. Connected

with this amr is the idea of the spirit proceeding from
God.
"They ask thee of the spirit (probably Gabriel).
Say The spirit proceedeth from the command (amr) of my

Lord" (17 87 ). In the plenitude of His power Allah
bestows him. " Exalted beyond the dignities, Lord of the
:
He
Throne,
sendeth forth the spirit proceeding from His
amr on whomsoever of His servants whom He pleaseth,

that he may warn of the Day of Meeting" (40 15 ).
Muhammad claims to have received this spirit " Thus did
"
we inspire thee with the spirit proceeding from Our amr
:
(42
52
But
).
more emphatically
still
is
this gift
claimed
Some of the Apostles We have endowed more

highly than others
and We have given Jesus, the Son
of Mary, manifest signs, and We strengthened him with the
Holy Spirit" (2 254 ). The addition of the title "holy" in
for Jesus
"
this
passage
phraseology.
is
almost certainly an
The
169
echo
of
Christian
clash between the discordant elements
Son of Mary, is
only an apostle of God and His Word which He cast into
Mary and a Spirit from Him." This close linking of
Allah, His Word and Spirit, reminds us forcibly of the
prophetic utterance of the Servant of Jehovah in Isaiah 48 16
" From the time that it was there am I, and now the Lord
Jehovah hath sent me and His Spirit." It is through the
Word and the Spirit that Allah reveals Himself, yet the
" Believe therefore in Allah and
quranic oracle goes on
His Apostles, and say not Three
Forbear
it will be
better for you.
Allah is One. Far be it from His glory
is
shown in 4
"
The Messiah,
Jesus,
He
should have a son." This denial of the Christian

doctrine of the Holy Trinity is based on the idea that it con" When Allah shall say
sists of Father, Mother, and Son,
that
Jesus,
Son of Mary, hast Thou said unto mankind Take

as two gods besides Allah ? ", Jesus will
:
me and my mother
deny with indignation
(5
116f
)-
The Jewish conception of the Shechinah as the abiding

Presence of Jehovah on the expiation-throne of the Ark is
38
somewhat similarly adapted.
The
possession of the
Ark
promised to Saul as a sign of kingship, and " in it is a

sahlnah from your Lord" (2 249 ).
This sahlnah, which
means both presence and quiet or security, is thrice sent
down on Muhammad or his followers at times of danger.
The quranic conception of the nature of the idols whom
Allah overthrew is by no means uniform, partly by reason
Of the
of the developments which Muhammad underwent.
three goddesses, whose position as intercessors with Allah
is
he had in a weak moment allowed, he afterwards says

(53 23) " These are mere names." Of other idols of Arabia
he says " Dead are they, lifeless and they know not when
they shall be raised " (16 21 f). But at the day of judgment,
instead of interceding for their votaries as these hoped, they
:
them, and moreover it will become evident that

many of these false gods were really nothing better than
jinn.
They and their worshippers will together be fuel for
hell-fire.
It is not their existence but their deity that is
denied (cp. 1 Cor. 10 20).
will accuse
II.
The Doctrine of Revelation.
The Angels (Mala'ih). The tradition of Islam which

places the doctrine of the Angels immediately after that of
God is in accordance with the Qur'an, which claims Gabriel,
the mightiest of archangels, as the special envoy from the
court of heaven to bring this rescript. In this capacity he
"the holy spirit" as the revealer of Allah's
is called
The angels bear up the throne of Allah and
message.
worship Him continually. They also prostrated themselves
1.
Adam
command
with the exception of

Iblis, who for that act of disobedience was cast down from
Paradise.
They are messengers of Allah to guard and help
believers, specially in fighting for the faith, the recorders of
the deeds of men, who receive their souls at death and
before
at Allah's
will intercede for
believers
Judgment. They are

die and be raised again.
at the
guardians also of Hell, and will
THE DOCTRINE OF REVELATION

The
Hebrew
devil
is
Shaitan (Shatan) or
is generally used with the
The name Shaitan
epithet rajlm
rebellious.
by the
Iblis
Greek
the
called in the Qur'an indifferently
derivative
(diabolos).
39
He
stoned or accursed, sometimes marld or

is one of the jinn, but he also appears as
an angel cast down from Paradise for his refusal to worship

Adam. In revenge he tempts him and causes him also to
and beguiles his descendants except the faithful, who

him away with stones and he is the accuser and the
enemy of man. Shaitan is the leader of a host of shayatin
fall,
drive
or devils,
who
steal a hearing of celestial secrets, but are

driven away by a shower of shooting stars. They oppose
the prophets and teach men sorcery, but were servants to
Solomon, who by his magic made them build and dive

for him.
The quranic teaching as to the devils trenches on that

of the Jinns or demons in fact the two classes merge into
one another, and are not clearly distinguished from the
Angels. In 2 32 Iblis appears as one of the angels who
refuses to worship Adam.
In 18 48 an earlier passage, we
;
read that Iblis was one of the jinns. Generally speaking

these latter are regarded as a class of beings midway
men and
men and devils). They are

created of subtle fire, alongside of men who are created of
clay, and equally with men are bound to worship Allah,
between
and summoned
angels (or
His Apostle, to whose preaching they listened on his return from Ta'if. There are among
them both believers and infidels, and they will be judged
at the last day, the evil being consigned to hell.
These
tried to overhear celestial secrets but were foiled, and they
endeavour to lead men astray, more especially the infidels
who worship them as gods. Jinns, as well as devils, were
subject to the great magician -prophet Solomon.
2. The Scriptures.
Here we come to the core of the
to believe in
quranic conception of Eevelation. We must, therefore,

first consider exactly what is meant by " Scripture " in the
Qur'an, so far as exactitude is possible in a book which
40
represents stages of thought in a mind, powerful indeed,
yet neither philosophical nor logical.
The quranic conception of Scripture. The leading word

for Scripture is hitab, by which is meant, not primarily
book or volume, but writing. It is applied most frequently
by far to the Qur'an itself, but it is also used of other
Scriptures.
Kitdb corresponds to Qur'an as written record
Other words
to utterance, whether recitation or reading.
are used to denote the form of the writing.
Zubur means
written tables in the form Zabur it is applied to the
:
Psalms.
Suhuf
(singular sahlfah)
Ummu'l
the Archetypal Book
means
rolls.
Mother of the Book, is

kept with Allah, from which each successive revelation is
taken and sent down. Lauh, i.e. Tablet is used (in the
plural) of the Tables of the Law given to Moses, and of
the Preserved Tablet on which the original of the Qur'an
hitab,
is
i.e.
written.
Bevelation and Inspiration.-The Scripture itself

revelation,
the
the unveiling of divine mysteries or teach-
Word
of God.
This
asserted most elaborately in respect of the Qur'an
itself,
ings.
is
i.e.
is
It is literally Kalamu'llah, the
but the same
is
taught of other Scriptures.
The most
synonym for Scripture is tanzll = a missive

For
sent down from Allah to His Apostle.
characteristic
or
rescript
mankind
an admonition (tadhhirah) to guide them.

Inspiration as the divine afflatus by which the message is
conveyed to the messenger takes a secondary place. The
nearest term for it is wahl, but this often covers the objective message as well as the subjective method of its imparting.
Wahl is the speech of Allah to man it is the source
of the quranic oracles, and it was conferred on Noah and
other prophets.
A conception closely connected with revelation is that of "guidance" (huda).
It is from Allah
only, but it may lead either to good or evil, for He leads
astray whom He will.
The guidance was accepted by
it is
Muhammad,
infidels,
by other believers, but rejected by

It was given by the former prophets and in the
as it is

Law and
the Evangel, and last by
Qur'an, and
is
to be
Muhammad
in
the
imparted to others.
Previous Scriptures.
which the Qur'an
41
The
insists is
continuity of revelation on
based upon the succession of
Between the prophetic revelations there have

been long intervals, but Scriptures there have always been
since Adam " was taught words by Allah " (2 35 ).
When
"
Muhammad summons to the faith he is to say
In what-
Scriptures.
God hath sent down do I believe " (42 14 ).

were given to Abraham as well as to Moses telling of
soever Scriptures
Rolls
the
Aaron, as well as Moses, received " a lucid

But for all practical purposes it is the Old
come.
life to
Scripture."
New
Testaments which are referred to as Law

(Taurat = Tor all) and Evangel (Injll). Scripture, Wisdom
and Prophecy were granted to Israel, possibly a vague echo
of the Law, Prophets and Wisdom in the Old Testament.
The Evangel was given to Jesus by Allah. Both are
confirmed by the Qur'an, and describe the "people's
prophet" (Muhammad) who is to come.
The Evangel
predicts his coming as Ahmad, derived from the same root
as Muhammad, both meaning the Praiseworthy.
This is
arrived at by garbling the promise of the Paraclete in
John 16 7
The Greek title paracletes is changed into
periclytos, i.e. celebrated, and so made synonymous with
Ahmad. The Law was revealed after Abraham with commands of Allah which modified previous commands as to
foods.
The prophets judged Israel according to it, and the
Jewish teachers were its keepers and witnesses.
It was
taught by Allah to Jesus and confirmed by him, and it is
attested and modified by Muhammad.
Both Law and
Evangel describe the prostrations of Islam and promise
Paradise to fighters in the way of God. Their followers
should be obedient to the Qur'an, which is the confirmation
and safeguard of the previous Scriptures and proves its
inspiration by agreement with them.
The only verbal
quotation of the Bible in the Qur'an is in 21 105 " And
now, since the Law was given, have we written in the
and
42

'My
Psalms (Zabur) that
servants,
'
the righteous, shall

29
the earth "

see Psalm 37
The stories of
prophets are greatly distorted. It remains one of the outstanding anomalies of history that the religious genius of
Arabia, who staked the truth of his message on the witness
inherit
of previous
have utterly neglected to

and should have successfully inspired
Scriptures, should
verify their contents
through the ages to a like neglect.

Nevertheless Jews and Christians are designated and
"
appealed to in the later Surahs as " people of the Scriptures
his followers
They have no ground
on unless
they accept the latest Scripture as well as the Law and
Evangel, and the prophet rejoices over some who have
done so, but the unconvinced he denounces with the utmost
severity, even exposing them to armed attack or tributary
(ahlu'l kitab).
subjection.
to stand
The Qur'an as the Final Revelation, The bare name

Qur'an occurs in the volume eleven times with the article
" the Qur'an " thirty-six times
with the pronoun " this
"
Qur'an fifteen times. Generally it applies to one of the
oracles or one of the Surahs, but sometimes to the whole
collection, as when it is said in 5 101 " If ye shall ask of such
things when the (whole) Qur'an shall have been sent down,
they shall be shown to you." It is revealed piecemeal to
Muhammad, telling him what he did not know. Its verses
;
are stablished in
wisdom and are
set forth with clearness.
It is a revelation (wahi), a missive (tanzil), an admonition
(dhikra), the Scripture (kitab)
par
excellence,
the
Word
of
Allah (kalamu'llah) in the strictest sense, which descended

on the Night of Power, a transcript from the preserved
Book. It is the Cord of Allah which binds men to Him as
long as He pleases the Discerner (Furqan) discriminating,
yet lucid and direct, for it is revealed in plain Arabic
through the prophet who is a man of the people. It is a
it agrees with
glorious scripture containing good news
itself and teaches by repetition, through similitudes of every
kind and verses which are both figurative and explicit. It
;

is
43
the final revelation in which there can be no change,
absolutely free from error, and comprising all secrets both

of heaven and earth.
Yet provision
is
made
for
changing
Muhammad
was accused of forgery because

he substituted one verse for another. His reply is " What
he pleaseth will Allah abrogate or confirm, for with him is
the Archetypal Book " (13 39 ) and if he cancels a verse or
makes the prophet forget one it is only to grant him one
equally good or a better (2 10 ).
Muhammad is to listen
carefully to what he hears from Gabriel and not to be hasty
in the recital of this Arabic Qur'an while the revelation of
it is incomplete.
It must be recited with care and in
measured tones, and listened to in silence.
This revelation is its own proof; unbelievers cannot
produce its like.
Only Allah knows its meaning, but
believers accept it as all from Him.
In others it increases
unbelief and rebellion, but whoso rejects it will be lost.
3. The Prophets,
As in the case of the Divine Scriptures, which form a succession from the beginning of the
race till the series is completed by the Qur'an, so with the
messengers of Allah to whom they were vouchsafed. The
Qur'an might have adopted the words of Zachariah the
father of the Baptist, of whom it tells us a good deal more
than the New Testament does " He spake by the mouth
of his holy prophets which have been since the world
circumstances.
began."
The
first is
Adam, the
last
is
Muhammad
the
"Seal of the Prophets."

To describe the recipients of
revelation the Qur'an uses both the biblical terms, Basul =
Apostle or Messenger, and Nabl = Prophet or Utterer.* It
is difficult to demonstrate any clear line of difference in
the usage of the two terms except that Basul is the term
used in the verse 48 29 " Muhammad is the Apostle of Allah,"
which is embodied in the latter half of the Kalimah or watch;
* Basul is an exact equivalent of the New Testament apostolos ; it

corresponds in meaning to the Old Testament maVak (as in Mai. 3 )
which last, however, is more often used of angels in Hebrew and always
]
in Arabic.
Nabl
is
the exact equivalent of the
Hebrew
nabl.
44
word of Islam. The use of Basul is preponderant in the later

passages which assert the authority of Muhammad side by
side with Allah.
The Apostles of our Lord are designated
by another name, Eatvdri, an Ethiopic translation of apostolos,
which may have reached Muhammad from Abyssinia. They
are helpers and followers of Jesus who himself is the Basul
of that age, and are furnished by him with a table from
heaven which gives its name to the latest chapter of the
Qur'an (Siirah Ma'ida, 5), a confused echo either of the
Eucharist or of the feeding of the 5000, or an amalgam of
both.
They are sent to preach to a certain unnamed city
(cp. Lk. 10 l ).
Like other followers of the former prophets
they profess themselves Muslims.
Taking Basul (or Mursal) and Nabl as synonymous, the
following twenty-eight prophets are mentioned in the
Qur'an
Of the Old Testament Adam = Adam Idris = Enoch
Salih (the Righteous) = Methusaleh(?); Nuh = Noah; Hud
(the Jew) = Eber (?)
Ibrahim = Abraham
Lilt = Lot
Isma'il = Ishmael; Ishaq = Isaac; Ya'qiib = Jacob; Yusuf
= Joseph Musa = Moses Hariin = Aaron Shu'aib =
Jethro
Sulaiman =
Aiyiib = Job
Da'ud = David
:
Al Yasa' = Elisha Dhti'l Kin

= lord of a portion, possibly Obadiah (I Kings 18 4 who
fed the prophets of Jehovah in hiding)
Yunus = Jonah
Solomom
Ilyas
Elijah
'Uzair
Ezra.
Of the New Testament Zakariya = Zachariah, father

of John Yahya * = John the Baptist
'Isa = Jesus.
=
Outside Scripture
Luqman
Aesop (or possibly
Balaam)
Dhti'l Qarnain (Lord of the two horns) =
:
Alexander the Great.
The
histories of these prophets are said to
revealed by Allah to confirm the heart of
have been
Muhammad
and they occur mainly during the latter period of

Meccan prophecy which was the most difficult period of his
This
struggle against the powerful pagans of Mecca.
(11
),
* Probably from Yokfcai the Aramaic diminutive of Yohanan
John.
45
would predispose him to accept without excessive scrutiny

the ill-digested mass of talmudic legend, historical fact,
apocryphal gospel and Arabian folk-lore which these stories
present.
face
of
The presentation of them as revealed truth, in

the obvious medley of discordant elements and
glaring blunders,
easv to solve
is
a problem of character which
when we
consider that this same
it
is
not
man was
fighting a heroic battle in defence of the central truth of
monotheism. In some way he convinced himself that the

end justified the means, and certainly the means were ably
adapted to the end as he saw it. The Arab was no historical
critic and had no overstrained reverence for historical fact as
such. Frequent repetition of familiar phrases in a style
that he admired did not pall upon him but impressed him.
And there was one line of very relevant thought which
ran through all the stories. "Through all the ages the
messengers of Allah have come to peoples of many lands,
not excepting your own, preaching the Unity, Judgment to
come and repentance, and they have been spurned by rebellious nations who have suffered judgments of flood, fire and
earthquake and passed on to hell, while the faithful few
were spared and rewarded. I preach to you the same
message and offer you the same choice." The fact that
the believers of centuries or millenniums back proclaim
themselves Muslim, in the same quranic terms as are
taught to the Meccans, only made the preaching more
incisive.
It
would be outside the scope of the present work to
follow out the stories singly, but the principal features of
each will be found in the reference index under the names

above mentioned. It must, however, be remarked that even
the identifications which are given without a query
are in
some cases open
to question.
The
stories
mark
may be
divided into four groups.
come three which have
do with Arabian peoples.

To the people of 'Ad the prophet Hud ( = Jew) is sent and
destroys their pillared city of Iram with a whirlwind.
First
to
46
The people
of
Thamud, who had
built themselves dwellings
by Salih ( = the
granted
them by
kill
the
they
female
camel
righteous)
Allah as a sign and are destroyed by a storm. The dwellers
in Madyan or Midian are exhorted by Shu'aib (Jethro) to
repent of unfair dealings and are struck dead in their
houses.
These tales are loosely, if at all, connected with
in the rocks of the vale of Hijr, are visited
;
the Old Testament.
Next comes the group

In some of these
proper.
development,
and
as
At
Isaac.
Old Testament prophets

stories we notice signs of
in the case of Abraham and Ishmael
first
the beautiful legend

idolatry and
sacrifice
is
him
of
Abraham
rejects creature worship as in

~
of the heavenly bodies (6 74 82 ) ; opposes
persecuted
is
granted a son and
as in the biblical story,
and
is
ready to
this child is to
appearance Isaac, the righteous son wonderfully born

At Medina the centralisation of worship at Mecca,
to him.
is
which
to be conquered for Islam, comes to the front, and
we find Ishmael eclipsing Isaac. It is Ishmael and his
father who found the sanctuary at Mecca and settle their
descendants near it. It is strange that the name of Hagar
should not be mentioned in the Qur'an. Abraham is the
all
prophet of
pattern.
neither
all
He
is
others
whom Muhammad
regards as his
the friend of Allah, sound in faith (hanlf),
Jew nor Christian but Muslim, and

Lot
his religion is
brought into great prominence with

Most of the stories are given in
fragments, with repetition of details; the story of Joseph
in S. 12 is more consecutive and it is characterized as the
most beautiful of tales specially revealed to Muhammad.
The legendary element is specially developed in the case of
David and Solomon. The story of Jonah is closest to
Scripture.
Of Moses as a leader the Qur'an makes less
than of Abraham, though it gives more details of him,
chiefly in connection with Pharaoh.
The assertion in one
of the latest Surahs that the Jews maintained Ezra to be
the Son of God has no historical foundation.
It may have
to be followed.
is
frequent repetitions.
47
knowing Ezra to be highly venerated by the

Jews, Muhammad hoped to fasten upon them in the minds
of an uncritical audience what he regarded as a specially
been
that,
damning charge against the Christians.

The third group is that of the New Testament prophets,
Zachariah, John, and Jesus. Here we are in the region of
apocryphal tradition confusedly reproduced. Zachariah is
foster father to Mary, and John is granted him in answer
to prayer.
John is to confirm " the Word from Allah," a
he is coupled with his father and Jesus and
title of Jesus
Of Jesus details are
Elijah as among the righteous ones.
given in the subject index only outstanding features are
mentioned here. He is called both by His personal name,
but in the form Isa, and by his title of office, Maslh, the
Arabic form of Mashiakh. No difference of meaning is
There is
discernible in the quranic use of the two names.
why
Muhammad changed the
no direct evidence to show
original name Yeshu', with the Hebrew radicals ye, shin,
'ayin, by reversing them to the ayin, sin, yd of the Arabic
Arabic-speaking Christians have always kept the
Isa.
;
'
'
The most probable conjecture seems to be

that the change was the result of Muhammad's love for
assonance which led him also to change Saul and Goliath
true name.
into
Talut and Jalut,
Gog and Magog
into
Majuj, Aaron and Korah into Hartin and Qarun.
Yajuj and
Similarly
he changed the leaders of the New and Old Testament into

'Isa and Miisa, a pair very familiar in Muslim phraseology.
Incidentally the meaning of the name Yeshu' has been
obliterated, and Moslem divines give meaningless explanations of the quranic form.
Jesus
is
further designated as
the Servant of Allah, His Apostle, His Prophet, His Word,
and a Spirit from Him, and as the Word of Truth. His

mother is Mary, daughter of 'Imran (Amram), and sister of
Aaron. The Spirit (Gabriel) is sent from Allah to bestow
on Mary a holy son. The infant speaks in the cradle to
vindicate His mother, and claims to be a prophet endowed
with a Scripture, who will die and be raised again. He
48
performs miracles, calls apostles and brings down for them

a furnished table from heaven. He was no ascetic, but a
true successor of the former prophets, and His Evangel
confirms the Law, but relaxes some of its prohibitions.
He
came
Holy
to bring the one religion, was strengthened

Spirit,
and raised
to the loftiest grade.
As
by the
to
His
death and resurrection there is some confusion, which has

caused much perplexity to interpreters. All people are to
believe on
Him
before His death, and
them
He
will witness for
judgment. The Jews did not slay

Him, but His likeness He was taken up to Allah. Allah
delivered Him from the Jews, caused Him to die, and took
Him up to Himself till the day of resurrection. The
general belief is that, having been taken up alive to Allah,
Jesus will come again before the last day to preach Islam
and then be killed and raised again. In the Qur'an Jesus
denies before Allah that He has bidden men to take Him
and His mother as gods besides Allah. He is not a Son
of Allah, but a creature, " as Adam in His sight," i.e. created
or against
at the
;
of dust without a
human
father.
It is infidelity to say that
Mary, is Allah.
Speaking of the messengers of Allah generally, whether
as Apostles or Prophets, the Qur'an teaches that they are
taken from angels as well as from among men, the idea
being apparently that angels, such as Gabriel, who carry
revelations to men are partakers in the work of the
Prophets. Before the world Allah made a covenant with
the Prophets, and then foretold the coming of Ahmad
(= Muhammad) and they will have to give account of
Christ, the son of
their fulfilment of its requirements.
Muhammad, seeking
to
turn
Many came
men from
idolatry.
before
They
preached in the speech of the people to whom they were

sent, and worked miracles by the permission of Allah.
Each of them was molested by the wicked one, and none
was entirely unaffected by him. The sins of Adam, Moses,
David, Jonah and others are recorded. They were forgiven
when they repented and prayed for pardon and strength,
49
on them. All the Prophets

are accepted equally by believers, but there are differences
of grade among them, Jesus being especially named
251
Some were especially endowed with constancy
(2
).
83 ~ 6
eighteen favoured ones are mentioned,
(ulu'l azm). In 6
"
of whom
each one have We preferred above the worlds."
The last group is that of persons introduced from the
non-biblical world.
Alexander the Great appears as Dhu'l
Qarnain in the character of a leader who by divine inspiration is enabled to build a rampart against the incurLuqman is granted wisdom by
sions of Gog and Magog.
Allah and preaches humility and Islam to his son.
Whether either or both of these are to be accounted
Prophets is not quite certain. At any rate their speech
and action are cast in the same mould as those of the
and the peace
of Allah rests
Prophets.
With
these
may be
classed the story of the
* or "
Companions of the Cave,"

Seven Sleepers of Ephesus
told in the Chapter of the Cave (18), which contains also
the tales of Alexander and of Moses and his servant. This
legend of the Cave is the only allusion in the Qur'an to
Christian Church History. It is reproduced in the same
confused and inaccurate style as the rest.
The climax and perfection of the prophetic office is manifested in
Muhammad.
He
is
a mortal
man like
his hearers,
an Apostle of Allah and a Prophet like Moses. He

is taken from among the Arab nation, a man of the people
(ummi) who addresses them in their common speech. In
youth he was an orphan and a pagan, but Allah guided
him, and granted him a revelation and bade him proclaim
He encouraged him in depression and carried
it publicly.
him in a vision of the night from the Nearer to the
Remoter Mosque and back. In danger from the plots of
idolaters he was bidden to withdraw from them and preserved during the dangers of the Flight, and in the day of
albeit
A company
of persecuted Christians of the
time
of Diocletian
who
take refuge in a cave, where they go to sleep and are awakened after the
lapse of many years when the Empire has become Christian.
50
on him.
On one occasion he is reproved for slighting a blind beggar
and courting the wealthy. On another he is nearly led
astray by unbelievers, and he is bidden once and again to
seek pardon for his faults. Accordingly he prays for forgiveness to himself and to other believers whose iniquities
His wives are mothers of the
press heavily on him.
faithful
none may marry them after him.
They are
dismissal.
warned against disobedience and threatened with
Special privileges are granted to him as to choice and
number of wives, and no blame attaches to the prophet for
exceeding limits where Allah has given him permission.
Muhammad is the first of Muslims, a noble pattern to
believers he is sound in faith (hanlf) a man of sanity and
He is not a
patience who seeks his wage only from Allah.
guardian (wakil) of his people, but a warner and a herald
his only duty is clear delivery of his message, whether it
convinces or hardens gainsayers, and he will be rewarded
battle the peace of the divine Presence descended
accordingly.
the
are
He
Law and the
is
the Seal of the Prophets, foretold in
Evangel.
Belief
in,
and obedience
to,
him
necessary to salvation, for he has escaped error and
enlightenment, though he disclaims

knowledge of the secrets of the Judgment. No private
opinion can stand against the decree of Allah and the
received complete
He and
message are for all the world. He

was not granted the power of miracles, because they had
been ineffectual in producing faith in the case of other
Apostles, and the Book is a sufficient sign.
He is accused
Apostle.
his
being a sorcerer, soothsayer, poet, madman, forger,

impostor, and of defrauding his followers.
Woe to his
of
accusers
curses
on those who
affront
or
injure
him
vengeance will overtake his opponents; hell-fire is for

those who disobey Allah and His Apostle Muhammad will
not be ashamed at the Hay.
There is a distinct development in the assertion of his
authority in the Medina Surahs, whether towards believers
who are bidden to salute the Prophet and beware how they
;
17491
THE DOCTRINE OF JUDGMENT
enter his presence, while he
or
51
told not to yield to
is
them
towards unbelievers who at length are to be reduced

to submission by warfare.
But in the Qur'an Muhammad
and sinful creature. The conception of

him as the ideal man and prototype of humanity belongs to
remains a
fallible
a later development.
III.
1.
Death.
The Doctrine of Judgment.
The quranic doctrine
is
simple in comparison
with later developments. Death is al Yaqin, the Certainty

" and when their
which will happen at the stated time
time comes, they cannot put it off an hour, nor can they
:
bring
it
on."
Souls are taken to Himself by Allah not
only in death but also in sleep, They are taken in charge

by the angel of death. " Allah holds back those on whom
He has decreed death " till the day of resurrection meanwhile the interval seems to them as but a day. Only those
;
are
to be prayed for
who have died
in
the faith.
The
examining and recording angels and other elaborations are

of later date.
The Resurrection. The commonest terms for this are

Ba'th
Upstanding. The latter
Awakening and Qiyamah
term is also applied to the Judgment as a standing before
the Judge of all.
The revival of the dead with their bodies
was often derided by the pagans of Mecca, and as often
defended by the Prophet. Allah who has brought men to
life by a strange and lowly process of nature is well able to
restore the body thus created.
The resurrection is the
analogue of the birth process it is a new creation foreshadowed by the first creation. It is prefigured by the
springtime and the revival of the parched earth after rain.
It will follow on two blasts of the trumpet and the shout
which shall summon all to come forth (cp. 1 Thess. 4 16 ).
3. The Judgment Day.
" It is appointed unto men once
to die, and after this cometh judgment " (Heb. 9 27) might
2.
well stand as the motto of quranic teaching on this subject,
52
and
under this head that the teaching of the Qur'an

approximates most to that of the New Testament. The
Besurrection is preceded and succeeded by other episodes of
the Judgment Day.
This is known as the Day, the Hour,
the Event. It is the Day of Separation (Fad), of Beckoning (Hisab), of Judgment (Din), the Encompassing Day
(Yaumu'l Muhit). It is preceded by an awful Blow which
shakes and pulverises the universe. Gog and Magog will
break forth and a mysterious Beast of the Earth will appear,
not, as in the Apocalypse, to corrupt the earth, but to
rebuke mankind for their unbelief. Terror will seize upon
mankind and all the bonds of human fellowship will be
dissolved.
When the dead have come forth the actual
Judgment will begin. Allah appears on His throne borne
by eight angels while the heavenly hosts hover around
Him. All nations are assembled on the face of the earth,
kneeling in awe and gazing on the Judge, each summoned
to its own Scripture which witnesses against it.
This is
the Day of Judgment when no soul can help another soul
each gives an account for himself before Allah, the most
False gods will be invoked in vain; the
just of judges.
light or heavy balance will decide.
All works will be
manifested on the Day of Severance. Before each man
will be placed his book of deeds, and the same before each
people (ummat) the record of Sijjln for the wicked, that
it is
of 'llliyun for the good; the leaves of the
Book
will
be
opened and the members of his body will witness against

the sinner. The blessed shall have their book in the right
hand, the damned in the
though
is
Muhammad may
unknown save
left.
is
come
the Hour
sure to
not live to witness it

it will be one day as a thousand
Babb
3 8 ). The
to
The Day
be distressed, for
no ransom or intercession will avail for them. Babb is the
only asylum on that day (cp. Isa. 25 4f) He will then
reward the prayerful and continent.
4. Paradise.
The abode of the blessed is designated
most often as Jannat = the Garden, sometimes as Firdaus,
years
(cp.
2 Pet.
infidels will
THE DOCTRINE OF JUDGMENT
53
meaning which has passed into

the Greek paradeisos. It is the Garden of Refuge, of
Delight, of Eternity, and the Garden of Eden or Pleasure.
Entrance into it is "the great felicity." There is some
confusion between the Garden of Eden as the abode of
Adam and Eve in their innocence and the Garden of the
world to come; the primeval Eden is conceived as being
in the upper world and Adam and Eve are cast down from
it to earth.
The blessed are welcomed with greetings of
peace and dwell in gardens by cool flowing streams before
the Mighty King. They repose on luxurious couches, are
a Persian word of the same
clad in the richest raiment, enjoy exquisite food, drink of
fountains in which are mingled

essences,
and quaff
celestial
camphor and other costly

wine at will. They enjoy the
society of ever virgin houris, dark-eyed damsels with swell-
ing breasts and shy, retiring glances
provided for them.
and pure wives are
These visions of delight are a reward
godly who will abide in Paradise while heaven and

They praise Allah and behold the fiery
earth shall last.
torments of the damned with whom they converse, and to
whom they refuse water. The inmates of Paradise are the
prayerful and charitable, who have refrained from unlawful
lust, righteous believers who were persecuted, fighters in
the way of Allah. Paradise is a reward for Muslims and
their wives who have repented, prayed for pardon and done
for the
good works.
The
commonest name for this is Na/r the

Fire.
Its seven other names have the same connotation
except Ildwiyah = the Pit. The most widely used of the
quranic names is Jahannam, a transliteration of the Hebrew
Ge Hinnom, which became in Greek Gehenna. Hell has
seven gates guarded by nineteen angels. It will be in full
view at the Judgment. The descriptions of it are set out
in pungent contrast to the joys of Paradise.
Instead of
5.
Hell.
cool shade,
repose and
it
In place of
the damned are tortured with burning
blazes with intolerable flames.
ease,
chains and beaten with iron clubs.
Instead of delicious
54
they are forced to partake of loathsome fruits, purulent

gore and boiling water.
No peace and kindly greetings, but wrangling with their seducers.
No release shall
they have from these torments they are full of remorse,
but their prayer to return and amend on earth is refused,
and the relief of death is denied to them they abide for
ever in Hell. All will go into Hell, but the God-fearing will
be delivered. Its inmates are the people of the left hand
who have been unbelieving, covetous and fraudulent, who
foods,
have neglected prayers and alms and worshipped the

servants and creatures of Allah and opposed His Prophet.
No intercession will avail the inmates of Hell, for their
doom is decreed. " On that day we will say to Hell Art
thou full? and it will say: Are there any more?" (50 29 ).
" True shall be the word which hath gone forth from me
I will surely fill Hell with jinn and men together " (32 13 ).
" We have created for Hell many of the jinn and of mankind " (7 178).
In the quranic doctrine of the life to come, as in other
parts of its teaching, there are stages of development,
notably in the much greater predominance of luscious or
lurid descriptions in the earlier Surahs.
In the later and
:
lengthier chapters
Muhammad
is
occupied with the vindi-
cation of his authority as against the pagans of Mecca, and
with the building up of his community at Medina, and an

occasional reference to the
Garden
or the Eire
is
sufficient
and terrors
which had burned themselves into their memory and were
recorded in writing as the words of Allah.
The quranic doctrine of Predestination
6. The Decrees.
For the purposes
is very explicit though not very logical.
of exhortation a power of choice is assumed, but the hearers
are often reminded that this power itself is in the hands of
Allah. The determinism of the Qur'an is summed up in
The well-known word
the word qadar, i.e. measuring.
qismat is not used in this sense in the Qur'an, but its meanQadar expresses
ing is the same, viz., apportionment.
to recall the attention of believers to the delights
";
;
THE DOCTRINE OF SALVATION
55
the divine act or decree which determines the apportion-
ment
As
of the lot of all things, animate or inanimate.
weal or woe of sentient beings

to come, so in the past it determines the creation
for the future it fixes the
in the life
of all
things,
the actions of men, belief and unbelief,
obedience and disobedience, and

well as
its limits, for
all
Allah's behest
the events of
life as
a fixed decree, even
is
in accidental matters such as that of the wife of Zaid (33
The
fate of
men and
cities is written in their book,
clear register, containing all secret things.
38
).
on a
Yet those who

condemned
use this as an excuse for their unbelief stand

"
The truth is from your Lord, so let him who will believe
and let him who will disbelieve " (18 28 ). And even to Muhammad, Allah says " What befalls thee of good it is from
:
from thyself " (4 81 ).

But a survey of the whole leaves the matter summed up in
the words " Allah do all beings in the heavens and in the
earth adore, whether they will or no" (13 16 ).
Had He
"
pleased there would have been no idolatry.
Allah is the
Creator of everything; He is the One, the Dominant
Allah, and what befalls thee of bad
it is
(13 ").
IV.
1.
TJie
The Doctrine of Salvation.
Nature of Man.
Man was
for the service of Allah, to die
and
rise
created of fine clay,
again
he
is
created
being mortal and inconstant when tested with

good and evil. He can only will as Allah wills, for the
human race was drawn forth from the loins of Adam to
make a covenant with Allah He has balanced the soul and
inbreathed it with wickedness and piety; one keeps his
soul pure, another corrupts it.
Man was created good, but
brought very low he fell through the temptation of Iblis
but received guidance from Allah, who makes his burden
light because he was created weak.
Man has failed to
accept the revelation of Allah when in trouble he cries to
Him, but when helped forgets Him.
He is capricious,
in trouble,
56
covetous,
proud,
and
universally
Mankind
sinful.
are
descended from one pair, and were originally of one religion

(ummah). Articulate speech was taught him by Allah, who
subjected all things to him and feeds him through the
bounties of nature. Man springs from earth and returns to
The Qur'an thus
it, and, like all other things, to Allah.
in
sinful
universally
act,
but this comes
represents man as
Man is prone to
of his weakness, not from a sinful taint.
sin, but not of sinful nature.
He has lost Paradise, but he
is not radically estranged from God.
2. Sin.
The principal terms for this are khati'ah
(Hebrew Khetf) ithm (Hebrew cisham) and dhanh. The last
of these occurs thirty-eight times and refers chiefly to ceremonial offences. Ithm occurs twenty-nine times and largely
same
Khati'ah occurs only Hye times. It

comes nearest to the idea of sin as a missing of the mark
or standard set up by God.
The teaching of the Qur'an
about sin as such is very sparse. Certain sins, such as
pride, covetousness, etc., are denounced on occasion, but the
in the
sense.
which comprehends all others is shirk = association,

namely, of other deities with Allah. That is unpardonable.
Ceremonial offences are generally connected with things or
actions which are haram, that is devoted.
They may be
specially devoted to God's service, and so their sacredness
must not be invaded or they may be banned as evil and
therefore shunned (see p. 70).
Moral and ceremonial sins
are subject to the same penalties.
Sin, in the main, is dissin
obedience to the
command
are to confess their sins, as
have done, and they
who avoid
3.
Believers generally
of Allah.
Muhammad and
will find that
Rabb
is
other prophets
merciful to those
commit only venial faults.

The Nature of Salvation. The word najdt salvation
great sins and
only once in the Qur'an.

In 40 44 a man of
Pharaoh's people who has believed the message of Moses
appeals to his fellows "
my people why should I call
occurs
you
here
to salvation,
is
and you
call
me
to the Fire ? "
that of deliverance from Hell.
The
idea
Salvation includes not
57
only pardon but also acceptance, both these being granted

on the Day of Judgment. Its positive aspect is the reward
and righteousness by the delights of Paradise. In

effect it is deliverance from the results of sin by obedience
to Allah (islam).
Inasmuch as sin in the Qur'an does not
include a taint of nature, but only a proneness to wrong
actions due to the weakness of man, its conception of salvation does not include the element of regeneration.
4. The Conditions of Salvation.
These are Repentance,
Faith and Good Works, the last branching out into the Rye
" Such as repent, believe and act aright,
religious duties.
these shall enter Paradise " (19 61 and often).
Repentance is turning from sin to Allah, with the desire
for pardon, of which it is a condition.
It includes a regret
for the offence and amendment of life.
Death-bed repentof faith
ance
is
The
not accepted.
which is a condition of salvation is specifically

"belief in what is revealed to Muhammad" (47 2 ). It is
necessary for Christians, Jews and Sabeans no less than for
pagan Arabs. The real believer (mu'min) is he who pracsuch as have left their homes and fought in
tises his faith
the way of Allah and harboured and helped the prophet (8 75 ).
Allah will put away the guilt of the worst actions and reward
the best actions of those who believe they will be pardoned
and accepted at the Judgment and will receive their reward
The love of Allah will then be maniat the Eesurrection.
faith
fested
to
righteous believers, but faith will not avail
if
postponed till the Day. Forgiveness and acceptance are

determined purely by the prerogative of Allah. His justice
and mercy are not opposed, for both are equally swayed by
His power.
The ruling
in the Qur'an
feature of the virtues specially
commended
Some
follow evil,
is
avoidance of excess.
some take a middle course, some excel in merit, and it is

good that those who can should excel. Liberality without
profuseness kindness to orphans and poor without waste
making the best of men as one finds them justice in
;
THE TEACHING OF THE QUE/ AN
58
dealings, truthfulness
in witness, faithfulness to
and
engage-
obedience to those in
authority, limitation of sexual indulgence to legal wives
ments, patience
endurance,
and concubines, are specially mentioned. Good works do

away sins and make the doer righteous. They are summed
up in obedience to Allah and the Apostle.
The main outline of these duties is in substantial agreement with the teaching of Christ in Mt. 6 prayer as an
offering to God
fasting as control of self; and alms-giving
as due to one's fellow-man, are inculcated as primary. They
are preceded by confession of the faith and supplemented
by the command to meet annually at a central shrine for
worship and sacrifice.
The individual faith and practice
of the Muslim is thus linked up with a perpetual celebra:
tion of the world-wide unity of believers.
The Five Pillars of Religion (Bin). (1) The first duty,

confession of the faith, is not explicitly mentioned in the
Qur'an, nor does the book contain any definite command to the
followers of Muhammad to preach his doctrine. The accepted
way of propagating it in the outer world was by the sword,
and there
command
to let religious instruction follow
But Muhammad himself being commanded

preach and to magnify the name of Allah, and he being
warfare (9
to
is
123
).
a noble pattern to believers, their duty was obviously to
had exercised, and the kalimah

the purpose is taken from two clauses of
confess the faith which they

or
watchword
for
the Qur'an.
very often coupled with Alms as

means of salvation and as incumbent on Muslims. Spontaneous prayer is du'a set prayers are salat.
Abraham
(2)
Prayers
(salat) are
offers
du'a that
his
posterity
may
observe
salat
(14
42
).
Adam and commanded to

by Muhammad according to divine
Before him salat was taught to

Moses.
It is practised
command and he
leads in prayer
it is
of the essence of
Muslims, and it keeps them from obscenity.

As for its manner, the Face of Allah is everywhere, but
believers should always turn towards the Sacred Mosque
religion
for
59
Prayers are to be preceded by washing with water, or if that cannot be got by scouring with
sand. The ritual is to be regularly and strictly observed,
except on certain occasions of danger or sickness. Muslims
are not to pray when drunk or polluted, nor yet either too
loud or too low. They should wear goodly apparel in the
mosque, and during the Friday noon prayer-time work is
(the Ka'bah at Mecca).
to be suspended.
Prayer
is
a prescribed duty for stated
hours, before sunrise, at noon, after sunset and at night.
The marks
on believers,
and in observing prayer they must beware of sloth and
of their prostration should be seen
neglect of almsgiving.
Of spontaneous prayer we read that Allah

of clu'a
it
to be offered to
is
Him
is
the hearer
only, for idols cannot
Allah does not grant the prayer of the doubleminded (cp. Jas. 1 7f). Prayer for the faithful departed
may be offered, but not for unbelievers in hell.
Two principal terms are used for this
(3) Almsgiving.
in the Qur'an zakat = cleansing, and sadaqah = righteousness.
Speaking of almsgiving generally we find it constantly coupled with prayer as a mark of the true believer.
Alms are to be given from the believer's superfluity, yet " ye
cannot attain to righteousness until ye expend in alms of
what ye love " (3 86 ). They are to be given especially at
the time of harvest, and bestowed on relatives, orphans, the
poor and travellers.
hear.
Zakat is used to signify the alms of obligation which are

levied on various kinds of property and income at a fixed
rate.
The Qur'an specifies levies on money and produce.
The need of this assessment was in evidence at the outset
owing to the poverty of many

believers.
It afterwards became established as the basis of
the revenue of his theocracy, side by side with the spoils of
warfare.
Zakat is essential to religion and a chief mark
of
Muhammad's
of true piety.
effect,
career
It
has, as
and brings pardon of
defeated foes
its
sin.
name
implies, a
It is to
cleansing
be exacted from
who accept Islam and thus become brothers
60
in the faith.
repay
It is a loan to Allah (cp.
Pro v. 19
17
who
),
will
doubly with a divine usury; it is a seed which

brings forth seven hundred fold.
Sadaqah (Tsaddqah, dikaiosune, righteousness) is the
name given to freewill offerings. They are to be given to
it
the poor, to converts, to captives, debtors, fighters for the

faith and travellers
also in expiation for neglect of
pilgrimage duties they are to be offered before an inter:
view with the prophet, and are a subject of complaint

against him. Sadaqah should be given with kind speech
and pardon, without upbraiding, from the earnings of the

faithful and not from inferior things, nor yet wastefully.
To give publicly is good, to give secretly is better. Payment of alms by way of fine may still be meritorious regarding the " Hypocrites" of Medina the command comes " Take
from their wealth alms to cleanse and purify them thereby "
;
(9
>).
The Fast (Saum). Fasting in general is mentioned

both as a work of piety and as penance for offences. Mary,
the mother of Jesus, vows a fast at the time of His birth.
It is exacted as an expiation for homicide, for a mistaken
oath, for killing game at the close time of Pilgrimage, for
~
illegitimate divorce.
In 2 179 183 the yearly fast is finally
set for the entire month of Ramazan, in which the Qur'an
was first revealed, to begin as soon as the new moon has
been observed. The sick and travellers are excused, provided they fast later when able. Those who are fit to fast
but do not may redeem it by feeding a poor man. Food
and drink and marital intercourse are permitted from after
sunset till dawn. Complete abstinence, with frequent visits
to the mosque, must continue through the whole day.
The Qur'an distinguishes (2 192 )
(5) The Pilgrimage.
the Lesser Pilgrimage ('umrah = visitation, i.e. of the Holy
Places) from the Greater Pilgrimage or Hajj (Hebrew Sags
i.e. Festival Procession).
The 'umrah may be performed at
any time. The Hajj is to be undertaken at the time of the
new moon (of the month Dhu'l Hijjah, the twelfth of the
(4)

Muslim
year).
to bring a
The pilgrims
gift to
61
and
the day of
are to shave their heads,
the Sacred Mosque.
Till
they are to neglect their persons; then they are

to pay their vows and make the circuit of the Ancient
House (the Ka'bah). The processions are to extend to Safa
and Marwah (two mountains near Mecca where idols used to
sacrifice
stand) and also to
Mount
The
'Arafat.
rite of sacrifice is
to be performed on the tenth day, and directions are given

for slaughtering the camels, or other lawful animals, after
invoking the name of Allah over them. Pilgrims unable to
may
send a beast to be sacrificed on their

The flesh is to be eaten by the worshippers and
behalf.
It is not the flesh or blood of the
distributed to the poor.
sacrifices that is acceptable to Allah, but the piety of the
The pilgrimage is an observance due to Allah
worshippers.
which may not be slighted, but it is not forbidden to make
it an occasion of trade, though hunting during the sacred
days is forbidden. After the sacrifice the pilgrims should
remain to worship Allah at least two days. Only Muslims
may visit the Ka'bah.
Way of Salvation. Besides the Hye funda5. The
mental religious duties which are conditions of salvation
the way of salvation is summed up in two main conceptions.
Subjectively, as affecting the personal attitude of the believer, it is the practice of taqwd or piety
objectively, the
thing which must regulate his whole life is islam or
acceptance, both active and passive, of the will of Allah. ~^ Lw *aa**arrive in time
A. Piety.
The
meaning
of taqwa
or abstinence, from idolatry or evil of
tude
is
is
fear
(i.e.
of Allah)
any kind.
commonly used
expressed in the words,
Its atti-
in
any
" Verily, we are Allah's and verily, to

sudden calamity
Him do we return " (2 151 ). Even now He is nearest of all,
Piety is to
for He comes in between a man and his heart.
believe in the truth, to be sincere in worship, to choose the
next life rather than this. Not the flesh and blood of
:
sacrifices reaches Allah,
raiment of piety.
but piety
The pious
the best garment
is
the
are the meek, patient, truthful,
;:
62
lowly, charitable, penitent, harmless, forgiving, prayerful,
They
moderation,
not in superstition, but in the fear of Allah. Their
hearts repose in the thought of Allah; they meditate in
silence morning and evening, and say of their purposes
" If Allah will."
Their hearts thrill with fear at the
considerate, just.
purity
practise
devotion,
mention of the name of Allah, and faith increases with the

recital of His signs (the verses of the Qur'an).
Piety is
both the easy way and the steep way, it is obedience to
Allah and the Apostle, to be shown in family life by men
and women alike.
B. Islam is the word chosen by Muhammad to sum up
his idea of the true religion which is offered by Allah and
accepted by man if he is wise. The word signifies submission, resignation or acceptance, in each shade of
meaning
denoting the true attitude of man towards Allah. Islam

the sons
is the faith of Noah, Abraham, Moses and Jesus
of Jacob at his death confessed themselves Muslims
believers have been called Muslims by Allah ever since
Abraham acceptance of Islam is demanded by the Law
and the Evangel; faithful Jews and Christians were
Muslims before the Qur'an was given now they and the
Sabeans have' only to add faith in the Qur'an. Islam is
belief in all the prophets
it is the " Baptism (sibghah) of
Allah." He opens the heart to its reception. Muslims are
those who have heard the call and believed, setting their
;
Allah with self- surrender and following

Muhammad they are the best of ummahs (religious
Islam is both a rule and a high-road; it
communities).
must be proclaimed in its entirety, and so accepted, for it is
the only acceptable religion, now truth is come and falsehood has vanished. It is the easy way, but believers must
faces
towards
;
and propagation. It will

be victorious over every other religion and spread to other
Toleration is
lands, for it is a message for mankind.
enjoined for a time, but afterwards abrogated by the
command to do battle with infidels, whether idolaters or
fight strenuously for its defence
THE LAW OF LIFE
63
people of Scripture.
Exile and warfare on behalf of Islam
will be abundantly rewarded, but apostasy from it leads
to hell.
The Law of
Y.
Life.
Laiv in the Quran.

We have seen that the Qur'an
te aches, to use a Christian phrase, "justification by works."
1.
To
attain salvation
men must
believe the message of the
Apostle to be true, and they must do the works commanded

by him, in return for which, by the mercy of Allah, for no
one has any claim on Him, they will receive the reward of
Paradise which He has thought well to grant on these
The
/[conditions.
strictly religious conditions
have been outlined above.
But we have
of salvation
also seen that the
authority of the Apostle, as the revealer of the will of

Allah, extends to all affairs of life; he is to judge his
they are to bow to his command without

Hence religious duty in the Qur'an extends to
people and
question.
the affairs of life political, military,

well as the strictly religious.
all
Of law
civil,
social, as
The
as such there is little mention.
familiar
term shari'ah only occurs once in the Qur'an (45 17 ), and

the cognate word shir' ah also once (5 52).
The general
meaning
of the root
is
"
way
"
the
passage refers
first
to the divine command given to Muhammad in a certain

matter the second to the various laws given to leaders of
;
successive religions.
There is no passage in the Qur'an parallel to the

Decalogue of Moses, but there are several sets of commands
in which Muhammad may have had the Decalogue more or
less clearly in mind.
The most systematic of these is in
23-4 .
17
The commands there given are (1) Put not
other gods with Allah
(2) Be kind and respectful to
parents
(3) Give what is due to kinsmen, the poor and
travellers
(5) Slay not your children
(4) Be not wasteful
:
for
fear of
poverty
(6)
Draw
not near
to
fornication
66
more
must be remembered that the booty

the first place to Allah and the Apostle.
war are in the power of the captors to kill, sell
to come, but it
belongs in
Prisoners of
as slaves, hold to ransom, liberate, or convert to Islam.
Slavery.
4.
Slavery
is
a domestic institution, and as
an accompaniment of warfare
The
is
accepted by the Qur'an.
killing of captives after the battle of

68
Badr
is
referred
" It
has not been for any prophet to possess

captives until he hath slaughtered in the land."
The slave
to in 8
master as man is of
Allah. Female slaves may be taken as concubines at discretion, but their master should not hire them out as prostitutes on the contrary (if he does not want them himself)
he should make provision for their marriage.
Married
women may be taken to wife if made captive in war. The
master of the house is free from the rules of decorum before
female slaves. Slaves are to be kindly treated, and if able
to redeem themselves they are not to be hindered from
is
the
absolute
property
of
his
doing
so.
It is better to
marry a believing slave than a
free idolater.
5.
Criminal Laws.
These occur in the form of penalties
The thief is
The unchaste woman may be immured
to lose a hand.
In the case of sodomy the
alive or confined for life.
enacted for the commission of certain crimes.
receive an undefined
punishment, or if
penitent to be forgiven.
In case of fornication one hundred
For
stripes are to be inflicted on each of the offenders.
homicide retaliation by the relatives of the person killed
may be carried out, or blood money may be exacted by
them. Murder is deserving of hell in the next world and
For warfare against Allah and the
of retaliation in this.
Apostle the penalty is impalement or mutilation or banishIn this and other fragmentary legislation the
ment.
customary law and practice of the Arabs is no doubt
offenders are
to
presupposed.
6.
Civil Regulations.
These
too are fragmentary, and
deal with special needs that arose out of developments in
THE LAW OF LIFE

Muhammad's
67
one cannot draw a clear line
career, so that
between moral counsels and legal orders.

For instance, property is not to be expended on vanity
or on bribery, but no penalty is laid down for the latter.
The inheritance
of property
is
dealt with in
more
detail.
Equitable testamentary provision is to be made verbally

for parents and kinsmen, and the witnesses are not to alter
the terms of the bequest. Legacies should be shared by
men and women and a residue left for the poor and the
orphan. There are provisions for the portions of husbands
and wives and of distant relatives, and the husband is not
to inherit the estate of the wife against her will. Directions
are also given for attesting a will
the interests of the orphan
by
oath.
Special care for
repeatedly enjoined.
Allah
had found the prophet an orphan child and guided him,
and when battles in the way of Allah were fought there
were many orphans of the " martyrs " to be cared for. They
were to be treated with fairness, their property guarded, and
suitable marriages to be arranged for the girls.
The oaths of the Qur'an are of two kinds. Muhammad
is
himself, especially in the earliest Surahs, swears,
sometimes
by the Lord of heaven and earth, sometimes by His
creatures, as the mountain, the book, the Ka'bah, the sea
all to confirm the message which he proclaims.
On the
other hand he deals with the oaths which believers swear
among
themselves.
They
are not to swear readily
by Allah
hasty oath should need revocation, but if one should

have sworn unadvisedly an expiation for the offence is pro2
Muhammad is released from an oath
vided, and in 66
lest a
one of his wives.

damnation.
to
Perjury
is
forbidden on pain of
Although Muhammad was originally a trader, yet little

mention is made in the Qur'an of trade. The only positive
enactment is that on usury. Selling is allowed, but usury
Allah, who rewards the
is forbidden on pain of hell-fire.
legal alms, has banned the taking of interest on money and
believers must therefore abandon it.
Believers may carry
68
THE TEACHING OF THE QUIT AN
on trade while engaged in pilgrimage, despite other restrictions. Though we have no reason to believe that Muhammad
ever travelled by sea, he frequently refers to the ocean, and
The towering ships are a
to the commerce which it bears.
They are His
sign of Allah and it is He who speeds them.
instruments for the enrichment of mankind by trade and a
sign of His goodness. As for the Calendar it is a divine
command that the year be reckoned by lunar months and
that four of these be held sacred.
and Social Laws. The most prominent
7. Domestic
element in these is the legislation regarding marriage
which played so important a part in Muhammad's own life
after he became a prince with a harem.
The word for marriage is nikah, which refers to its
Its object is the begetting
physical aspect.
for the multiplication of the race.
cubinage,
is
lawful with a
Jew
of children
Marriage, but not con-
or Christian, but marriage
is
unlawful with an idolater. Concubines may be taken from

among slave girls, but not from among married women,
except they be captives of war. The number of wives at
one time is limited to four, but no limit is laid down for
concubines.
Wives
are to be treated with love
and tender-
and with strict impartiality. Marital intercourse is to

be preceded by an act of piety. Eefractory wives may be
ness,
beaten or confined, but conciliation is provided for. The

marriage of orphan girls is to be carefully arranged.
Widows must not remarry
before they have waited at least
months and ten days. A table of prohibited degrees

of kinship is given, and marriage with a father's wife is parfour
26 f
),
having been common among

the pagan Arabs but marriage with the wife of an adopted
son is definitely allowed, this having been practised by
Muhammad. At the time of marriage the wife receives a
dowry from her husband to which she has a right unless
ticularly prohibited (4
this
own accord remits it. Believers may acquire a

money to be paid as dowry. Any exchange of wives
she of her
wife for
must be carried out with
fairness.
THE LAW OF LIFE
69
There must be
an interval of four months between the declaration, accompanied by separation, and the actual dissolution of the
" knot of marriage." A divorced wife may not be remarried
to the same husband more than three times unless marriage
with another man, followed by a divorce from him, has
Divorce (taldq)
intervened.
is
carefully regulated.
The dowry
of a divorced wife
Eegulations are laid
to her and her remarriage not impeded.
down
for the case of
after the
must be returned
the wife as divorced, either before or
consummation of the marriage, and
also regarding
the children.
As
and gratitude are to

duty may be overridden by
for the family, kindness, respect
be shown to parents, but this

Children are not to be killed for fear of
loyalty to Allah.
want, for boys and girls are a gift from Allah, but family
may become
ties
a temptation
to
believers to
neglect
striving for the faith.
good deal of attention, relatively, is given to deportment. Believers are to be modest in demeanour, kindly in
address and courteous in greeting, always using the formula,
"Peace be to you" (A'ssalam 'alaikuiri). They are to avoid
frivolity and scandal- mongering and to enter the houses
of others only after leave has been given, though it is
legitimate to entertain each other hospitably.
Women,
except those past child-bearing, should not go unveiled,
save before near relatives.
Strict rules are laid
down
for
modest behaviour as between men and women and the

respect to be shown by children and slaves to their elders
and betters. Eeverent behaviour to Muhammad is specially
inculcated.
8.
Ceremonial
Regulations.
Here
again
we have
to
fragmentary directions contained in the

Qur'an rest on the background of Arab custom, the content
of which, supplemented by the words of the book, was
realise that the
afterwards elaborated in tradition and eventually codified
by theology.
Such regulations
as are given in the Qur'an
were taken over, with very slight alterations in the matter
70
The
of forbidden foods, from the Jewish code.
rules for
from ceremonial defilement by washing before

prayers have already been referred to (p. 59). It remains
to deal with the rules regarding unlawful food and other
forbidden things, and with such mention as there is of
purification
sacrifice.
Glean and Unclean Foods.
The prominence of this
tinction
in
Muslim
banned
life
down
or
unlawful, and haled
case of the
Leviticus
Hebrew
may be owing
is
reflected
to this day.
in
the Qur'an and in
The terms used
dis-
permitted.
haram =
As in the
are
Tcherem the ban or prohibition to touch
either to the sacredness or to the pollution of
So the commonest use of haram in the Qur'an

is as a designation of the Sacred Mosque, but the word is
also repeatedly applied to forbidden food the use of which
pollutes, in contrast to the permitted food which Allah has
sanctified (16 117
10 60 ). Before the Torah came to Moses
all things were allowed except what Jacob forbade (Gen32 32 ), but the distinction now made in the Qur'an between
lawful and unlawful foods is not fixed by man but by Allah.
For lawful flesh a further rule is given that the Muslim
may eat only that over which the killer has invoked the
name of Allah. The flesh of idol sacrifices and blood are
forbidden.
A list is given of lawful cattle and fruits, and
several lists of foods forbidden and permitted. The principal
prohibitions are those of swine's flesh and strong drink
(fcjiamr), but though Jchamr is forbidden to believers on
earth it will be plentifully supplied to them in Paradise.
If a Muslim eats unlawful food under compulsion or through
The food of Jews and Christians
fear he may be pardoned.
the object.
is
lawful to Muslims.
Other forbidden things.

practice
known
as
Together
maisir
is
with wine (5
specially
consisted in a kind of lots, drawn
92f
prohibited.
by means
the
This
of arrows, for
the division of the portions of a slaughtered camel. It

In the
is understood to include all games of chance.
same connection images are declared
to be
an abomination,
ATTITUDE TO OTHER FAITHS
71
and this is not practically qualified, as in the Pentateuch,

by the closely connected command to make cherubim over
Magic in the sense of sorcery (sihr) is implicitly
the ark.
condemned by Muhammad's frequent repudiation of the
charge brought against him of being a magician. On the
other hand there is no prohibition of spells or incantations,
but the last two Surahs (113 and 114) appear to be of that
nature and are extensively used as such by Muslims all
the world over.
Other Faiths.
VI. Attitude to
scripture in the world teaches such a " comparative

Assertions regarding its attitude
religion " as the Qur'an.
No
to the earlier faiths form, as
we have
seen, both the
woof
and the warp of the book, its strength and its weakness,
and this has come out in all the fundamental doctrines. Its
clear claim is to confirm and perfect the teachings of the
former Prophets and Scriptures, allowing for as much
abrogation of previous ordinances as may be necessary for
the new time. The question remains to be answered
How
does this claim actually work out ?
What has the Qur'an
:
and what
the world's stock of religious knowledge and
set aside of the former teaching as unnecessary,
has
it
added
to
inspiration ?
The Qur'an has
three words for religion.
millah, the derivation of
which
is
disputed, but
The
its
first is
general
use in the book (ten times out of fourteen) is to signify the

religion of former prophets (especially Abraham) whom
Muslims should
Muhammad.
observance.
new light brought by

din, meaning religion as
follow, subject to the
The second term

This
is
is
also used of the religion of former
prophets, especially Noah, Abraham, Jacob, Moses and Jesus.
Of din Muhammad
at first says
"
To me
my
religion, to
he pronounces that Islam is the

The third term is ummah, i.e.
only acceptable religion.
Of this it is said that mankind were
religious community.
you your
religion," but later
72
ummah, and that Allah, had He pleased, could

have kept them so, but He was pleased to grant every ummah
originally one
a special apostle and a scripture and observances of

Mnsliyns atp t.hft P.flnt.ml u<mn>fi]i. pid th e best of all.
is it
that this best of
ummdhs has which
its
own.
What
others have not
The massive simplicity of the outlines of quranic

theology make the answer to this question comparatively
simple.
Against the paganism of Arabia the Qur'an is
one long protest, which is not substantially affected by the
adoption of the Ka'bah with rjLs Black Stone fetish into
the central ritual of Islam. The Sabean and Zoroastrian
cults hardly come into practical account.
It is to the
prophets and scriptures of the Old and New Testaments that
the constant appeal is made.
In its dealing with the Old Testament the Qur'an has
made only one essential change. The confusions in its
reproduction of Old Testament histories and the modification
of ceremonial laws touch no essential point, nor does the
Qur'an refuse to recognise the Messiah, though it contradicts
later Judaism in allowing that Jesus of Nazareth has the
rightful claim to that title.
But in one vital aspect the
messianic ideal of the Old Testament has undergone a radical
change. The Coming One who has appeared is indeed a
prophet and likewise a prince, but His priestly character
is
eliminated, and the idea of atonement wrought by Him is

set aside.
Neither He nor His people are to bring salvation
and victory by
On
sacrificial suffering,
New
Testament side the difference is far greater.

The conceptions of divine Fatherhood and Sonship are not
only eliminated but fiercely combated. The divine incarnation in Jesus the Christ is utterly rejected, and the
historical fact of His death, carrying the implication of His
the
atonement and resurrection, is denied. The claim of Jesus

The
to be the Saviour and Judge of the world is set aside.
Holy Spirit appears only as an angel, and the Trinity of
the Godhead is misunderstood and repudiated. Yet, with
all this, we have seen that fragmentary indications of
73
Christian doctrine crop out from time to time, though they

exercise little effect on the deistic trend of the teaching
as a whole.
The new elements
two one
is
by the Qur'an are
Obviously the first

as superseding Jesus and
doctrinal, the other ethical.
the apostleship of
all earlier
of religion added
prophets.
Muhammad
The second is the strenuous
inculcation
of the duty of warfare for the propagation of the faith.
It
hardly necessary to point out that the jihad of Islam is

essentially different from the Old Testament wars of conquest
or defence which had no reference to imposition of a new
is
In modern times the duty of warfare for

more and more receded into the background by
reason of long-drawn political changes, and it seems likely
to give place to a zeal for purely religious propaganda.
The future attitude of Muslims towards the fundamental
issue
Muhammad or Jesus Christ will depend even more
on the life than on the preaching of Christendom.
creed or worship.
the faith has
72
ummah, and that Allah, had He pleased, could

have kept them so, but He was pleased to grant every ummah
originally one
a special apostle and a scripture and observances of

Mil slim a ptp thft rtftTitrfll umnrn.^ pid the best of all.
its
own.
What
that this best of ummahs has which others have not ?

The massive simplicity of the outlines of quranic
theology make the answer to this question comparatively
is it
Against the paganism of Arabia the Qur'an is

one long protest, which is not substantially affected by the
adoption of the Ka'bah with i^ls Black Stone fetish into
the central ritual of Islam. The Sabean and Zoroastrian
cults hardly come into practical account.
It is to the
prophets and scriptures of the Old and New Testaments that
the constant appeal is made.
In its dealing with the Old Testament the Qur'an has
made only one essential change. The confusions in its
reproduction of Old Testament histories and the modification
of ceremonial laws touch no essential point, nor does the
Qur'an refuse to recognise the Messiah, though it contradicts
later Judaism in allowing that Jesus of Nazareth has the
rightful claim to that title.
But in one vital aspect the
messianic ideal of the Old Testament has undergone a radical
change. The Coming One who has appeared is indeed a
prophet and likewise a prince, but His priestly character is
eliminated, and the idea of atonement wrought by Him is
set aside.
Neither He nor His people are to bring salvation
and victory by sacrificial suffering.
simple.
On
New
Testament side the difference is far greater.

The conceptions of divine Fatherhood and Sonship are not
only eliminated but fiercely combated. The divine incarnation in Jesus the Christ is utterly rejected, and the
historical fact of His death, carrying the implication of His
the
atonement and resurrection, is denied. The claim of Jesus

The
to be the Saviour and Judge of the world is set aside.
Holy Spirit appears only as an angel, and the Trinity of
the Godhead is misunderstood and repudiated. Yet, with
all this, we have seen that fragmentary indications of
73
Christian doctrine crop out from time to time, though they

exercise little effect on the deistic trend of the teaching
as a whole.
The new elements

two
is
one
by the Qur'an are
Obviously the first

as superseding Jesus and
doctrinal, the other ethical.
the apostleship of
all earlier
of religion added
prophets.
Muhammad
The second is the strenuous
inculcation
of the duty of warfare for the propagation of the faith.
It
hardly necessary to point out that the jihad of Islam is

essentially different from the Old Testament wars of conquest
or defence which had no reference to imposition of a new
is
creed or worship.
In modern times the duty of warfare
for
the faith has more and more receded into the background by
reason of long-drawn political changes, and
seems likely
to give place to a zeal for purely religious propaganda.
The future attitude of Muslims towards the fundamental
issue
Muhammad or Jesus Christ will depend even more
on the life than on the preaching of Christendom.
it
SUBJECT INDEX.
M. =
S. = Surah.
A. = Allah. Md. = Muhammad.
Muslim. I. = Islam. Q. = Qur'an.
Titles of Surahs.
Several of these have alternatives, e.g. 17 is either
Asra (Night Journey) or Band IsrbVil. In such cases I have chosen
what appeared to be the most widely used. But the identifying
mark is the serial number of the Surah (list on pp. 111-113). Kodwell's Translation has a chronological sequence of Surahs, but a
table is given in Dent's edition by which the serial number can be
Abbreviations.
identified.
Numeral
references.
The
Serial
numbers of Surahs are
in large figures, verses
one following verse ff two if more

are referred to the second number is given.
"Etc." following a
reference indicates frequent occurrence of the phrase.
Headings. English in black type, Arabic in italics. With few exceptions matter is given under the English head.
A heading in square
in small.
brackets as
letter f indicates
[Weights]
indicates a cross-reference.
A.
Aaron = Harun. [Mary and Moses.]

Abasa = " He frowned." Title of S. 80.
Abel = Jldbil, and Cain = Qabll. Sacrifice and
l
corpse taught by a raven.
Cain's repentance.
murder.
5 3035 .
Burial of
Ablutions = Wuzu\
Kules for purification before prayers, 5 8

Ibrahim. Kejects creature worship and ancestral idols,
6 7482 43 25> 26 books were granted him of old, 87 18 f controversy
~
~
~
~
with idolaters, 29 15 24 2 260 37 81 96 26 69 104 21 52 70 prays for
4249
his idolatrous father, 19
but this example not to be followed, 60 4
114f
9
promised a son in old age and warned of the fate of Sodom,
51 24 34 11 72-78
15 51 60 pleads for Sodom, 11 77
is taught the
resurrection, 2 262 prepares to sacrifice his son, 37 97
he and Ishmael
found the temple at Mecca and settle their descendants near it 3 90 91
14 40 2 "9-122 bequeaths Islam to his posterity, 2 121 ~126 hopes for
forgiveness at judgment day, 26 82
14 42 the faithful one, 53 38 16 121 :
124
the friend of God, 4
sound in faith {hanif), 6 79 162 3 89 etc. a true
prophet, 19 42 prophecy and scriptures granted to his posterity, 29 26
an imam or leader of the faithful, 2 118 his religion (millah) to be followed,
16 124. 4 124. ne was ne ither Jew nor Christian, but hanif and muslim,
3 60 cp. 2 134 his religion that of Md., 6 162 2 124 his spiritual kindred
are followers of Md., 3 61
he prays for the coming of Md., 2 123
" Abraham " = Ibrahim. Title of S. 14.
.
Abraham =
'
THE TEACHING OF THE QURAN
76
Abrogation = Naskh. Md. accused of forgery because one verse

substituted for another, 16 103
A. may abrogate or confirm as He pleases,
13 39 if He cancels a verse grants a better, 2 10 .
" Abu. Lahab." To be punished for his enmity. Title of S. 111.
:
'Âbundance " = Kauthar. Title of S. 108.

'Ad, generally coupled with Thamud. A tribe of S. Arabia.
Punished for rejection of Hud, 26 -uo 7 63-70. 51 f. 45 20-27.
Adam = Adam. Created of clay, 15 28 3 52 the vicegerent
.
(khalifah) of A., gives names to all things, 2 28 31

Iblis, alone of angels,
disobeys command to worship him, 2 32 ; 7 1017 15 303 tempted and
cast down from Paradise to earth, 7 18_
2 33_7
fall and restoration,
114-120
35
20
taught words by A., 2
descendants brought forth from
his loins to witness that A. is their lord, 7
covenant of A. with him,
:
20
114
.
'Adiyat = " Chargers." Title of S. 100.

Adoption. Creates no bar to marriage, 33 4 5 37
u Adoration " = Sajdah. Title of S. 32.
Adultery and Fornication. Both = zind. An evil way, 17 34 to
be avoided by the pious, 25 68 accusation against woman needs four
witnesses; if guilty immure till death, 4 19
man and woman may be
>
punished by scourging, 24 2
unchaste to marry unchaste or idolater,
24 3 26 purgation of groundless accusation, 24 4~ 10 rebuke of accusation
:
against 'Aishah, 24 1125
[Marriage.]
" Afternoon." = Asr.
Affinity.
Title of S. 103.
Jews and
[Scriptures, People of the.]
Ahlu'l Kitub.
3 198 5 72 , etc.
Christians,
The name under which Md. claimed
Ahmad.
coming, 61
Title of S. 46
Ahqaf.
that Jesus foretold his
[Muhammad.]
(same
in English).
Ahzab = " Confederates." Title of S. 33.

A la = " Most High." Title of S. 87.
Aiyub = [Job.]
'Alaq = " Clots of Blood." Title of S. 96.
l
Alexander (the Great) = DhuV Qarnain. Campaigns and

Gog and Magog, 18 82 101
Al 'Imran = Family of 'Imran." Title of S. 3.
over
victory
Allah.
[God.]
Allah
[Lat.]
Alms
(of obligation)
Zakat.
Commanded
as essential to religion,
98 4 mark of true piety, 23 4 24 37 loan to A., 73 20 bringing

also pardon of sin, 64 17
doubly repaid by Him instead of usury, 30 38
like a seed grain bringing forth 700 fold, 2 263
to be exacted from
2
40
defeated foes
who
accept
I.,
5'
Alms (freewill offerings) = Sadaqah. True

265~ 75
to be imposed on penitent enemies, 9 104
and right ways,

expiation for neglect
of pilgrimage duties, 2 192 to be offered before interview with Md., 58 13 f
(distinct from zakat)
subject of accusation against Md., 9 68 legitimate
applications, 9 60
not to be wastefully given, 17 28 .
Alms (generally). Coupled with prayer, 14 36 , etc. to be given from
superfluity, 2 216 f
from what Ms. love, 3 86 a means of salvation,
16
e ff is
64
92
on what to be spent, 2 211 at time of ingathering, 6 142
2
spirit
:
SUBJECT INDEX
77
Amulets. Surahs used for: 1, 6, 18, 36, 44, 55, 67, 78, 113, 114.
Verses of protection " 2 266 12 64 13 12 15 17 37 7
Art am = " Cattle." Title of S. 6.
Anliyti = "Prophets." Title of S. 21.
Anftd = " Spoils." Title of S. 8.
" Angels " = Mala'ikah. Title of S. 35.
Angels. Xot daughters of A. but servants, 43 1618 messengers of
A. with 2, 3, or 4 pairs of wings, 35 1 support His throne, 69 17 ascend
to Him in a day of 50,000 years, 70 3 f
descend on Night of Power,
97 4 worship A., 7 205
and repel demons, 37 a at A.'s command
worship Adam, except Iblis, 15 30f appearance demanded by unbelievers,
15 7f
guardians of believers, 6 61 helpers in battle, 8 9 ia
record
actions, 82 n ia
control the course of the world, 79 5 receive souls at
11
83
f
:
Marut
35
" angel of death," 32

intercede for believers, 40
witness against idolaters, 37
at Babel teach sorcery, 2
death, 7
50 1628
7tt
160
witness at Day of Resurrection,

attest the book of the righteous,
~6
96
guard
will
die
74 80 Harut and
and be raised, 39 68
hell,
[Gabriel.]
'Ankahut = " Spider." Title of S. 29.

Ansdr.
[Helpers.]
" Ant " = Naml.
Title of S. 27.
" Apartments " = Eujurat. Title of S. 49.
Apostasy. Venial, "if under compulsion, 16 108 if voluntary to be
severely punished, 16 108
88 23f leads to perdition, 22 n
Apostle (Messenger of God) == Basul or Mursdl. Divine messengers
taken from among angels and men, 22 74 7 33 many before Md. with the
same revelation, 4 161 office only to announce and warn, 18 54 specially
against idolatry, 16 38 rejected by unbelievers, 15 n
23 46 sent (by
13
33
Jesus) to the city (of Antioch), 36
their message in the speech of
their own people, 14 4
work miracles only by leave of A., 40 78 must
give account of ministry, 72 28
none before Md. unaffected by Satan,
22 51
they repent and are forgiven, 27 u
their histories revealed
by A. to confirm Md.'s heart, 11 121 of some he is told nothing, 40 78
no difference in their acceptance by believers, 4 149 some endowed by A.
more highly than others, especially Moses and Jesus, 2 254 some specially
endued with firmness {ulu'l 'azm) 46 34
Apostles (of Jesus) = Eawdrl. Became helpers and followers of
:
Jesus the rasul, 3 45f 61 14 professed themselves Ms., 5 ul desired of

Jesus a table from heaven, 5 lia
Apparel. Simple and splendid clothing gifts of A., 7 25 goodly
clothing to be worn in mosque, 7 29f
Arabic. The Q. not in a foreign tongue, but in plain Arabic for
Arabs, 16 105 26 19e 41 44 etc.
Arabs of the desert. Malingering, 9 91 undecided as to allegiance, 9 98 io2, 121 ca ij e(i to be wholehearted in fighting for Islam, 48 16f
49 14 '. [Idolaters.]
A'rdf. A wall between Heaven and Hell, the people on which see and
converse with inmates of both, 7 4447
Also title of S. 7. [Purgatory.]
'Arafat.
The Mount of Recognition, 12 miles from Mecca, to be
visited by pilgrims, 2 194
:
Arbitrators. To
4 89
[Marriage.]
.
effect reconciliation
between husband and
wife,
78
(Fulk Ship) of Noah. Built under divine supervision to

men and beasts, 11 39 23 271
Ark. {Tabut = Hebr. tebuh, i.e. chest.) Of the Covenant with
sakhiah ( = shechinah) and relics of Moses and Aaron, 2 24D of bulrushes
for the infant Moses, 20 39
Array" = Saf. Title of S. 61.

'Asr = "Afternoon." Title of S. 103.
Ark
save
Asrd = " Night Journey."

" Assembly " = Jumu'ah.
Title of S. 17.
Title of S. 62.
Atonement.
[Expiation.]
[God.]
Augury = divination by flight of birds. Practised by people of
'Ad and Thamud, 27 48
Zyat = Sign, see Miracles. = Verse, see Qur'an.
Azar = Terah, the father of Abraham. An idolater, 6 74 will not
Attributes.
4349 .
listen to his son's remonstrance, 19
B.
" Backbiter " = Humazah. Title of S. 104.
Badr. Battle of B. a sign from A., who succoured Ms. with
3
angels,
11921^
11,
Balad'= " Soil." Title of S. 90.

Baiyinah = " Clear Evidence." Title of S. 98.
Balance = Mlzan. Men to give fair weight, 6 153 7 83 according
to the heavenly balance, 55 6 ff which has come down with the Book,
57 25 just balances set up at Day of Resurrection, 21 48
Baptism. Of God only is effectual, 2 132
Baqarah = " Cow." Title of S. 2.
Barzakh. [Purgatory.]
Be and it is = kunfa yakunu. [Creation.]
Beasts. Those sacred to pagans no longer so, 5 102 ; their usefulness
7174 beasts and birds form communities
to man a sign from A., 36
:
(ummafjj 6
38
.
Beautiful Names. [God.]

Bee " = NaM. Title of S. 16.
"Believer" = Mu'min. Title of S. 40.
" Believers " = Mu'minln. Title of S. 23.
Faith
Believers. Can only believe by permission of A., 10 10
graven by A. on heart and strengthened by His Spirit, 58 22 to witness
by upright conduct, 5 n practise moral and religious duties, 8 2 a 23 1n
:
~
keep peace and goodwill among themselves, 49 9 12 Paradise awaits
28
He has bought them for the
those who rest in the thought of A., 13
reward of Paradise, 9 112 they are of varying grades in His sight, 3 157
57 10 they must be tested, 29 J if they fail in endurance may be lost,
4 99 warned against hardening of heart, 57 15 must be liberal, 57 1024
and fight in cause of A., 49 15 give honour, not to high birth, but to fear
of A., 49 13 are His vicegerents on earth, 35 37 not to make friends
with pagans, 58 22 nor with Jews and Christians, 5 66 62 lowly to the
faithful, haughty to infidels, 5 69
Birds. Have a language which Solomon knew, 27 16 form com;
munities, 6
38
.
SUBJECT INDEX
79
Bismilluh. [Invocation.]
[Food.]
Forbidden, 2 168
Blood.
"Blow" =
Qdri'ah.
Title of S. 101.
Books. [Judgment Day and Scriptures. ]|

Booty. [Warfare.]
M Brightness " = Zuhd. Title of S. 93.
Burial. Of dead taught to Cain by a raven, 5
Buruj = " Starry Sky." Title of S. 85.
34
.
C.
Cain.
[Abel.]
Calf of gold worshipped by Children of Israel, 2 48 86 4 152 7 146
made by Samiri, 20 90 . [Moses.]
Calendar. Year to be reckoned by lunar months, of which four
sacred, 9 36 *.
sign of A.'s wisdom
Camel.
lawful for food, 6 144f .
is "cloud")
months
and goodness, 88
17
(other rendering
Captives. [Slaves.]
[Food.]
Carrion. Forbidden as food, 6 146
" Cattle " = An'dm. Title of S. 6.
Cattle. Pagan superstitions about them, 6 139 5
burdens, journey, and food, 6 143 40 79 four pairs
.
102
:
sheep, goats), 39
(i.e.
to be used for
camels, oxen,
" Cave " = Kahf. _ Title of S. 18.

" Chargers " = 'Adiydt. Title of S.
100.
Idolatrous Arabs hate the birth of daughters, 16 59 a :
offspring not to be killed for fear of want, 17 33 ; 16 * f : boys and girls
the gift of A., 42 48 * may be a temptation, 8 28 64 14 f .
Children of Israel. [Jews.]
Children.
Christ.
[Jesus.]
= Nasdrd. Often coupled with Jews. [Jews Scriptures. People of] In the line of revelation, kind and compassionate,
but invented monasticism, 57 269 in covenant with God but at variance
among themselves, 5 17 nearest in affection to believers, and free from
cloisters, churches, and oratories
pride, especially priests and monks, 5 85
together with Jews, claim to possess the only
to be protected, 22 41
coupled with Jews and Sabeites, as acceptable,
true religion, 2 129
2 59 also with Magians and idolaters as against believers, 22 17 mutual
take clergy, monks, and Messiah
recrimination with Jews, 2 105 7
3 67 claim to be children of God disproved by their
for lprds, 9 31
sufferings, 5 21
infidels, because they hold the deity of Jesus and the
Trinity, 5 76 f
dispute with them to be settled by the ordeal of the
converts from among them to inherit paradise, 5 86 fl comcurse, 3 64
mended, 3 198 recalcitrant will go to hell, 5 88 Ms. to war against them,
29
till they pay tribute, or believe, 9
Christians
Clean and Unclean. [Food.]

" Clear Evidence " = Baiyinah. Title
" Cleaving "= Infitdr. Title of S. 82.
" Clots of Blood " = 'Alaq. Title of S.
Commandments.
Moses, 7
142
.
universal
of S. 98.
96.
admonition written on tables for
THE TEACHING OF THE QUIT AN
80
sea a boon from A., 16 14 17 68 , etc.

on land,
permissible at pilgrimage, 2 194 with just measure and balance, 17 37 .
Concubines. May be taken from among slave girls, 70 29~ 31 ;
5
7
23
4 3 29 f not from married women, except captives, 4 28
" Confederates " = Ahzdb. Title of S. 33.
Confession of faith. \_Kalimdh.~\
Corruption = Tahrlf. Jews and Christians give contrary interpretation of previous Scriptures. 2 107 Jews misquote their Scriptures, 37 72
4 48 5 45 pervert the word of God, 2 70
transcribe it corruptly for
paltry gain, 2 73
eternal damnation the lot of those who conceal teaching of Taurat, 2 1B4 7 169
" Counsel " = Shurd. Title of S. 42.
Ahd. Made by A. with Adam, but forgotten by him,
Covenant.
20
with posterity drawn forth from the loins of sons of Adam, 7 171
Mithdq with Noah, Abraham, Moses, Jesus, and Md., 33 7 pledge by Ms.,
60 12 promise on part of A., 9 112 covenant of A. to be kept, 16 93 48 10
" = Baqarah. Title of S. 2.
"
By
Commerce.
Cow
By
"Be and
16 42 etc.: for a worthy

a witness to His rule,
~
1
f
they are a sign from
88 17 20
Him, 42 28 35 25 , etc. especially to convince unbelievers, 15 1625
3g 3340. 21 3i36 e t c> creation reveals the goodness of A., 71 12_19
23 1822 made in six days, 7 62 without weariness, 50 37 earth in two
days and seven heavens in two days, 41 8 n mountains placed in four
days, 41 9 A. has created seven heavens and seven earths, 65 12 He
13 2
created animals of
holds up the heavens without pillars, 22 64
12
44
56
of moist germs, 16 4
water,
of
dust,
man
of
25
35
water, 24
Creation.
end, 30
21
31 9
16t
fiat:
it
is,"
36
82
truth, 46 2 :
all things praise A., 21 19f ; 64
His
to set forth
things and calls

creation, 21 104
brings forth
remake
Crimes.
all
them back, 30
10
:
will roll
up heaven and
[Punishments.]
Crucifixion, of Jesus denied, 4
156
.
[Jesus.]
D.
Inheritance half that of sons, 4 12 pagans call angels
daughters of A., 16 69 but lament birth of female children, 16 60 : and
bury them alive, 16 61 ; 81 8t .
David = Da>ud. Slew Goliath and was made king, 2 252 brave,
wise, sagacious, penitent; mountains and birds join him in praise,
~~
38 16 19 ; 21 78 f ; 34 10 convinced of sin by two pleaders, repents and
20 ~ 24
vicegerent of A., 38 25 taught by A. the art of
is forgiven, 38
80
34 10 Solomon given him as son, 38 29 Zabur
armour,
21
making
57
=
him,
17
4 161 .
given
Psalter)
(
n
" Daybreak = Fajr.
Title of S. 89.
" = Falaq.
"
Title of S. 113.
Death. The Certainty (= alyaqin), 15 " unavoidable, 3 182 50 18 :
A. takes souls to Himself at death and in
3 139
at stated time, 16 63
prayer to be said only for faithful departed, 9 85 .
sleep, 39 43
Debt. Principal to be repaid without interest, 2 278f leniency in
282
.
[Usury.]
to be recorded in writing, 2
recovering, 2 28
=
all
things, 54 49f 87 2f the
creation
of
Determine
qadar.
Decrees
139
8 17 : all its events, 9 M : all the actions of men, 54 52f ;
limit of life, 3
;
Daughters.
Dawn
SUBJECT INDEX
81
g 108
14 4 assignment of men and jinns to hell, 7 178 good and evil in
~ obedience and
the soul, 91 8 belief and unbelief, 16 38f ; 10 10 ; 36 6 9
30
His behest is a
51 9 all sovereignty is A.'s, 13
disobedience, 76 30
fixed decree, 33 38 He might have guided all to the way, 16 9 ; 42 6 ;
7 35 a
6 107
the fate of men and cities written in their book, 17 14 60
22
59
n
yet not to
containing all secret things, 6
57
clear register, 36
;
;
149
37
16
is
evil from
unbelief,
good
from
A.,
excuse
for
6
be used as
;
man, 4 81 choice of faith oi unbelief, 18 28
Defilement, by menstruation, 2 222
Deluge. The ark (or ship) in the flood a warning, 69 llf 54 11 15
Noah builds the ark, his unbelieving son drowned, ark rests on Al Jtidi,
~
11 39 46
[Noah.]
.
Demons.
[Jinn.']
Deportment.
39
Modest demeanour, 17
25
64
scornfulness forkindly address, 17

courtesy in greeting (saldm 'alaikum),
bidden, 49
4 88 avoidance of frivolity, 25 72 4 33 against scandal-mongering,
q 54
~
4 147 enter other houses only after leave given, 24 27 29 greeting on
60
61
eating in one another's houses, 24
women to go
entering, 24
unveiled only before near relatives, 24 31 liberty for women past childbearing, 24 59 modest behaviour of women and men, 24 30f respectful2-5
ness of slaves and children, 24 57f respectfulness to Md., 24 62f ; 49
;
specially after affair with Zainab, 33 53
M Desire of increasing " = Takdthur. Title of S. 102.
55
Devil = Shaifan (Hebrew
Shdtdn), Iblls (Greek
diabolos), used
32 4 is one of the jinn, 18 48

ungrateful to his Lord,
as synonyms, 2
29
worship Adam, tempts and causes him to fall, 20 115 118
to
17
refuses
15 31 2 32 e i Ct beguiles his descendants except the faithful, 15 394a
:
>
on Job disease and pain, 38 40 is driven away with stones by

will not
believers, 15 17 34 16 10 , etc. accursed till judgment day, 15 35
share the guilt of those whom he tempted, 59 16 the foe of men, 35 6
misleads pagans, 4 117 9 seeks to confuse reciters of Q., 16 1002 if
tempted by him, flee to A., 7 199f 23 ".
Rebellious, 37 7
steal a hearing of celestial
Devils = Shaydtin.
210
23
18
enemies of prophets, 6 112 gaolers chained
26
etc.
secrets, 15
35
pelted by shooting stars, 37 6fl
41 24
taught men
to infidels, 43
96
for Solomon, 38 36
built
and
dived
21 8a
sorcery, 2
Dhdriydt = " Scattering." Title of S. 51.
PhuT Kifl = " He of the Portion." Coupled with Idrls (Enoch),
Ishmael, and Elisha, 38 48 21 85 possibly Elijah.
DhiVn Nun = " He of the Fish," i.e. Jonah, 21 87 [Jonah.]
DhWl Qarnain = " He of the Two Horns," i.e. Alexander the Great.
82 101
His campaigns and victory over Gog and Magog, 18
[Religion.]
Din.
Dinar = Greek dmarion. [Money.]
Dirham = Greek drachma. [Money.]
laid
>
With people of Scripture except the malicious among

Dispute.
them to be kindly, 29 45
" Distinguisher " = Furqdn.
Title of S. 25.
Diviner = Kahin. [Soothsayer.]
Four months' interval between separation and final
Divorce.
226 8
65 15 divorced wife not to be taken back more than
divorce, 2
three times without other marriage intervening, 2 229f wife's dowry to be
F
.
82
returned and remarriage not impeded, 2 231 f

regulations for care of
children, 2 233 provision for wife divorced before or after consummation,
2 237f,242. 33 48. 65 6f resumption of intercourse after divorce, 58 1 5 .
:
" Divorce " = Taldq. Title of S. 65.

Dog. Of the Seven Sleepers (Companions
out his tongue, 7
= "
DuTchdn
17,21
of the Cave), 18
lolls
175
trained to chase, 5 6 .
Smoke." Title of S. 44.
:
E.
Earth. A. has created the earth in two days, 41 8 stretched it out
13 3
78 6f at
as a bed and made mountains its tent-stakes, 2 20
67
and created anew, 14 49
resurrection will be A.'s handful, 39
:
[Creation.]
The first sign of the

[Judgment.]
Earthquake.
1
cast forth, 99
Earthquake " = Zalzalah.

Eden. Garden or gardens of.
last
day,
when
the dead will be
Title of S. 99.
Place of rivers shaded by gardens and

find
great bliss, 61 12 : inmates richly clad on pleasant couches, 18 30
504 enter with believing fathers, wives and
virgins of their own age, 38
children, 13 23 Eden is the reward of the purified, 20 78 the favour of A.
:
is
their chief blessing, 9
73
[Paradise.]
Egypt. Jacob comes

make qiblahs for prayers
boasts of lordship over
wilderness into E., 2 58 .
to E., 12
10
Moses and Aaron commanded to

10 87
Pharaoh
Moses sends back the people from
:
in houses of Israelites in E.,

50
43
E.,
[Moses Pharaoh.]
" Elephant " = Fit. Title of S. 105.
Elijah = Ilycis or Ilydsin. Withstands the worship
coupled with Zachariah, John and Jesus as just, 6 85
:
21
of Baal, 37 123132
as Dhu'l Kifl (?),
85
.
Elisha = Al
38
Yasa'. Coupled with Ishmael and Dhu'l Kifl (Elijah ?),

with Ishmael, Jonah, Lot, as favoured above mankind, 6 86
" Emigration " = Hashr. Title of S. 59.
48
Enemy
forbidden, 60
Enoch =
slain,
186
f
:
make
to
friends with
is
9
.
" Enfolded "
= Muzammil. Title of S. 73.

Man of truth, prophet, raised
Idrls.
steadfast in patience, 21
"
To be
(of the faith).
Enwrapped" =
Evangel =
f
:
Mudaththir.
Title of S. 74.
[New Testament
Injll.
to a lofty place, 19 57
85
Scriptures.]
Not named, but referred to as wife of Adam and disobedient

with him, 2 33f 7 18 20 115 made from him, 39 8
Evil. To be avoided, 74 5 to be turned away by good, 41 34 to be
exactly recompensed good, beyond its merit, 28 84
" Expanding" = Inshirdh. Title of S. 94.
Expiation = (1) Kaffdrah (covering), (2) fidyah (ransom). (1) Alms
Eve.
in lieu
of injury inflicted,
mistake in oath, 5
killing
game on
91
:
49
:
charity,
manumission or fasting
for
offering to Ka'bah, charity, or fast, for offence of
fasting, alms, or offering, if
96
(2) charity for violation of fast, 2

head not duly shaved at pilgrimage, 2 192
pilgrimage, 5
18
expiation for infidels consigned to hell, 57

Extravagance. [Sins.]
14
.
no
SUBJECT INDEX
83
Ezra =
Son of God, 9
Said to be regarded by Jews as

'Uzair.
referred to
as visiting ruined Jerusalem, 2 261 (?).
30
:
P.
Faith = Imdn. [Salvation.]

Fajr = " Daybreak." Title of S. 89.
Falaq = " Dawn." Title of S. 113.
Fall of Man. [Adam.]
" Family of 'Imran " = Al lmrcin.
l
Fast = Saum.
Title of S. 3.
the Virgin, 19 27
Vowed by Mary
expiation for
homicide, 4 94 for mistaken oath, 5 91
for killing game on pilgrimage,
5 96 for illegitimate divorce, 58 4 f
in month Kamazan as soon as moon
observed, with certain exceptions, 2 179 81
indulgence dining night, but
strict fast through daylight, 2 183 .
:
Fatalism. [Decrees.]
Fath = "Victory." Title of S. 48.
Fatihah = " Opening." Title of S. 1.
Fad. [Grace.]
Fidyah = Ransom. [Expiation.]
" Fig " = Tin. Title of S. 95.
Fil = "Elephant." Title of S. 105.
Fir'aun. [Pharaoh.]
Firdaus = Paradise.
Fire = A'n Nar. [Hell.]
Obtained by friction, 36 80 56 70
Fish. May be caught during pilgrimage, 5 97
[Jonah.]
" Folded up " = Takwir. Title of S. 81.
Food and drink. Before Torah all things allowed, except what
Jacob forbade, 3 87 distinction between lawful and unlawful foods not
fixed by man, 10 60
M. may eat only that flesh over which the killer has
lawful cattle and fruits, 6 137 51
invoked the name of A., 6 118 121
97
restrictions beyond legal ones not to be made, 5 89 f
fish, 5
forbidden
foods, 16 11620
2 168 5 14, 6 game during pilgrimage, 5 1 wine forbidden with gambling, 2 216 5 92f wine lawful in paradise, 47 16 if M.
eats or drinks unlawful things under compulsion or through fear he may
be pardoned, 5 94 6 119 146 food of Jews and Christians lawful to Ms., 5 7
Forbidden actions Haram. Gambling, 2 216 5 92 f divination
by arrows for division of camel, 5 4 usury, 3 125 f , etc. [Usury.]
Forgiveness. To be shown to those " who hope not for days of
God," 45 13 to Jewish opponents who are to be shunned, 2 103 retaliation legitimate, forgiveness meritorious, 42 3741
[God.]
Fornication. [Adultery.]
Freewill. [Decrees.]
Fire.
Christians forbidden, 5 56
Of the earth, sign of A.'s care for His creatures, 6
With Jews and
Friendship.
Fruits.
Fugitives = Muhajirun.
(From Mecca.)
142
;
13
3
.
To be rewarded in this
who die in the way of A.
world and the next, 16 43

especially those
;
22 57 to be helped by wealthy brethren, 24 22 and receive
part of spoil, 59 8 coupled with Ansar (helpers at Madinah), 9 101 118
Fussilat = " Made plain." Title of S. 41.
(fighting),
Furqdn = "Distinguisher."
Title of S. 25.
Term
applied to the
84
^ 3 25 to the Torah, 2
[Qur'an; Scriptures.]
2
Q., 2
50
49
21
to the victory of Badr, 8
42
.
G.
Gabriel = Jibril. (Mentioned by name)

together with A. he
him and Michael, 2 91
Unbelievers are enemies of

protector of the prophet,
he brings down the Q. as being the illustrious mes(Referred to)
66 4
~
~
standing near the Sidrah tree,
senger, 81 19 21 terrible in power, 53 4 12
193
13~ 18
faithful
spirit,
as the
26
the holy spirit, 16 104 he is the
53
38
the holy spirit who
spirit standing before A. at the judgment, 78
strengthens Jesus, 2 81 254 5 109 as spirit of A. announces conception of
Jesus to His mother, 19 17_21
Gambling. [Forbidden things.]
:
is
Game.
[Food and Drink.]

Ghdshiyah = " Overshadowing." Title of S. 88.
Geni. [Jinni.]
God. Allah = the Mighty Babb = Lord. He has beautiful Names
by which He is to be worshipped, 20 7 7 179 59 24 (Those printed
below in black type are the principal ones used in the Q.)
He is One ( Wahid), 2 158 37 4 , etc. unbegotten, unbegetting, 112 3
He has no son, 25 2 who could intercede with Him, 43 81 86 for He has
there is no God but He, 73 9
no wife, 6 101 nor other partners, 17
4
Jesus
is
not
A. nor is A. threefold, 5 76 * angels are not His
37 , etc.
~
daughters, 43 14 19 but His armies, 74 34 He is the Living (Haiy),
the Self- sub sis ting (Qayum), 3 x etc.: the Eternal (Asmad), 112 2
the Abiding (Abqd), 20 75 He is the First, the Last, the Seen, the
Hidden (Awwal, Akhir, Zahir, Batin), 57 3 the Praiseworthy and
Glorious (Hamid, Majld), ll 76 etc.: the Serene (Salam), 59 23 the
Wealthy (Ghani), 60 the Holy (Quddus), 59 23 praise and worship
14 He is to be adored and approached, 96 18 magniare due to Him, 1
3
His Name to be commemorated, 73 8 praised, 56 73 morning
fied, 74
and night, 52 48f
He is the Powerful (Qadir), 2 19 etc. the Forceful (Qawwi), 11 69
the Mighty QAziz), 42 * 18 etc.
the Exalted QAli), the Grand
QAzim), 2 256 the Lofty (Muta'al), 13 10 the Firm {Matin), 51 58
the Great (Kabir), 34 22 the Capacious (Wasi ), 2 248 the Dominator (Qahhar), 13 17 the Overcomer (Muqtadir), 18 43 the All-compelling (Jabbar), 59 23 the King (Malik), 1 3 , etc. King of the
Kingdom (MdlikuH Mulk), 3 25 the Governor ( Wal), 13 12 Creator,
:
(Khaliq, Burl, Musawwir),l59 24 the Euler of

12
all things, 5
perfect and unchanging in all His works, 67 3 48 23
~
manifested by His works, 41 811 37_40 and in His providence, 42 28 33 ,
etc.
the Life Giver (Muhiy), 30 49 ; 41 39 the Lord of Majesty and
Bounty (DhuH Jaldl wa'l Ikram), 55 27 78 the absolute Disposer,
532427 76 30 misleads and guides whom He will, 74 34 , etc.
He is the Watchful (Baqib), 4 1 the Reckoner (Hasib), 4 7 **
Maker, Fashioner
'
-.
notes and writes all things, 78 29 the Judge (Hakim), 95 8 7 85

He plots against the plotter, 86 16 etc. destroys the disobedient, 53 51 5
147
seizes him by his forelock and summons the guards of hell, 96
He
25
is the Arbitrator (Fattah), 34
who has a fixed time, 71 4 the
Answerer (Miijib), 11 64 the Grateful (Shakur), 35 27 the Avenger
who
SUBJECT INDEX
(Muntaqim), 32 22 the
(Jami'), 4 139
He is omniscient, 6 59
26
Slayer (Mumit), 2
85
Gatherer
the
into hell
who pervades
the Seer
than his
50 15
(Basir), 96 13 etc.
who stands on a watch-tower, 89 13 all-seeing, but
unseen, 6 103 the Knower ( alim), 35 43 etc.
acquainted with the
secrets of men, 20 *-6 perceiving things unseen, 27 66 80
the Witness
(Shahid), 3 93 etc. the Hearer [Sami ), 40 21 etc.
the Cognizant
(Khabir), 6 103 etc. the Wise (Hakim), 2 123 etc. the Light (Nur)
of heaven and earth, 24 35 the Guide (Hiidi), 22 53 blinds and deafens
the rebellious, 45 22
He is Generous (Kdrim or AJcram), 96 3 the Provider (Bazzdq),
51 58 cares bountifully for mankind, 16 10 18 feeds the animal creation,
29 60 He is the Protector (Muhaimin), 59 23 and Guardian ( Wakil)
of His servants, 4 83
the Bestower of benefits (Wahhdb), 3 6 etc.
the Beneficent {Barr\ 52 28 the Enricher (Mughni), 4 129
He is
the Merciful One (Bahmdn), the Merciful (Bahim), 1 2 etc.
maybe called either Allah or Rahman, 25 61 17 no 13 29 merciful to
venial sins, 53 33
forgives all sins, 39 54 He is the Forgiver {Qhdfir),
3
40
Pardoner (Ohaffdr), 38 66 Remitter (Ghafur), 35 27 the
Clement (Halim), 2 225 the Relenting (Tawwdb), 9 119 the Indulgent (Rc?uf) 2 138 etc. the Loving (Wadud), 11 92 85 14 to those
K
who follow His apostle, 3 29
Gog and Magog = Ydjiij, Mdjuj. Way opened for them, 21 96
they waste the earth, 18 93 subdued by Dhu'l Qarnain, 18 93-6
Goliath = Juliet. Saul's army afraid of him, but David slew him,
2 2502^
things,
all
57
58
the
Subtle
man
closer to
{Latif), 6
neck-vein,
103
';
Gospel = Injll.
Grace = Fas I.
[New Testament.]
Divine goodness or bounty, often coupled with mercy

(rahmah), 4 113 174
shown to Israel after apostasy at Sinai, 2 61 in
244
raising the dead, 2
granting revelation, 2 38 57 29 wealth, 62 10
Paradise, 42 21
" Greeks " = Bum.
Title of S. 30.
Defeated by Persians, but will
defeat them later, 30 1 ~3
Greeting.
[Deportment.]
Guidance. Only from A., 2 114 to good or evil, 90 10 rejected by

the unbeliever, 96 n 7 192 etc. whom A. leads astray, 40 ? 4 ; 6 39 126
etc.: accepted by Md., 93 7
and other believers, 2 4 through former
prophets, 6 88 etc. in Torah, 2 154
5 48 etc. tables of law, 7 153 Injll,
2
co
11S
33
3
5
through Md., 4
9
in Q., 2 1 91 , etc.
to be im, etc.
66
parted to others, 3 .
:
H.
= Abel.
Jladld = " Iron." Title of S. 57.
j/ajj = " Pilgrimage."
Title of S. 22.
[Pilgrimage.]
Haman. [Pharaoh.]
Han if = Sound in faith. Of Abraham, as no idolater,
JJubll
79 '*162
30
121
as neither Jew nor Christian, 2

29
of believers generally, 22 32
98 4
"
Haqqah = Infallible." Title of S. 69.
;
16
Harum,
Haldl.
[Things forbidden.]
129
;
60
of Md., 10
89
;
105
:
86
Harun.
[Aaron.]
Harut and Marut. [Angels.]

Eashr = " Emigration." Title
Hawdrl.
of S. 59.
[Apostles of Jesus.]
Heaven. [Paradise.]
Heavens. Seven heavens, 41 n
and as many
earths,
up without pillars, 22 M 13 2 [Creation.]

" He frowned " = 'Abasa.
Title of S. 80.
Hell. Nar = fire and seven other names with the same
except hdwiyah = the pit. Has seven gates, 15 44 guarded
12
65
held
connotation
by nineteen
angels, 74 30 f
in full view at judgment, 79 36
consuming fire, 74 2S f
its torments are fetters and flame, 73 12
boiling water and gore for food,
38 57 damned neither die nor live, 20 76 full of remorse, 26 91 102
wrangle with their seducers, 38 64 the relief of death denied to them,
43 77 desire to return and amend on earth refused, 23 101 ~103 no release
from torments, 40 52_55 for ever in hell, 43 74 f 2 75 all go into it, but
:
the god-fearing delivered, 19 72 f

its inmates the people of the left hand,
90 19 f 56 9 40 whose balances are light, 101 6 have been covetous,
102: unbelieving, 90 1820 neglected prayers and alms, 74*448. worshipped servants and creatures of A., 18 102 no opposed Md., 74 x 111
104 intercession avails not its inmates, 74 49 A. cries, " Art thou
full ? " 50 29
He will surely fill hell with men and jinns, 32 13 11 12c
many of both created for hell. 7 178
Help = Nasr. Title oflS. 110.
Helpers = Ansur. All believers to be helpers of A., 61 14 helpers
of Md. at Medina especially commended, 9 101 118
"Hijr."
Title of S. 15.
Its inhabitants rejected the messenger
:
>
of A.,'80 .
Holy
[Gabriel.]
God-given medicine, 16
[Paradise.]
Spirit.
Honey.
Houris.
Houses, Entering.
Hud.
11
52 63
(Heber ?).
26 123 139
71
.
[Deportment.]
prophet sent to the people of
Ad,
63
- 70
;
"Hud."
Title of S. 11.
= "Apartments."
Humazah = "Backbiter."
Hujurut
Hunain.
Hunting.
Title of S. 49.
Title of S. 104.
9 25
Forbidden during pilgrimage, 5 * 3
" Hypocrites " = Munufiqun. Title of S. 63. Slackness and fervent
~
professions, 48 11 15
covert opposition to Md., 63 1-s ; 24 46 52 refusal to
obey his decisions, 4 64 penalty denounced on tergiversation, 4 137 ~ 46
~
9 68f : their treachery, 2 20 - 3 punished after siege of Madinah, 33 9 26
~~ 80
74
liable to same penalties as infidels, 9
to be seized and killed, if
taken in intrigue, 4 90 3
29 10 Md. not to pray for
Site of a battle A.
H.
8,
God knows them,

them, 4 107
no forgiveness for them, 9 81
but not to be injured, 33 47
I.
[Devil.]
Ibrahim. [Abraham.]
lblls.
Title of S. 14.
63
6
:
not to be obeyed,
SUBJECT INDEX
women
waiting for
Period of
husband, 65 4 2 234
Idolatry = SHrft.
'Iddah.
87
death of
or
after divorce
.,
3
A
other deities with A., >
28
will be confounded at day of lodgment
idolaters unclean, 9
114f
sin,
unpardonable
the
shirk
not to be prayed for,9
Allat, Al Uzza,
Wathan (pi. ottto); ?anom (pi. a*7im).
Idols.
Nasr
Ya'uq,
Yarfiuth
Manat, mere names, 53 *- Wadd, Sowa<
40
of them are
most
spider,29
of
Tishflt 16 38 39 19 insubstantial as web
**-':
38
helpless
35
7
create nothing,
lifeless
credited with daughters
>
ave had no scripture granted them, 35 ; 46
to slaves and dumb
likened
16
dislike,
whom for themselves men
b
.
A., 1U
with
;
men 16 771 regarded by idolaters as advocates
on
^votaries
their
accuse
39.:
will
cannot intercede for them, 30";
29
with them are fuel for hellday of judgment, 19 "< 10 ', etc. together
blaspheme A., 6
idolaters
lest
98 '
them
revile
Ms. not to
fire, 21
92
5
.
images are an abomination,
;
of
Association
4^
16;
ffi2i
Ifrit*
Tkhlas
served Solomon, 27
112.
of
S.
Unity." Title
A register of the righteous in Paradise, 83 *
spirit
-"
'ITtivun.
'among the jinn
at
Scord
of divine decrees, 36
Sodom and
Jlidian,
15
39
.
[Jinn.]
paradise.]
Abraham, 2 ns: Moses 11- 46":

= a Model or prototype of the
17
= a warning Example,
25 "
life,
pious
of
(o^S:
fit'XS
judgment
Generally
prophets
who
lth
idolaters leagued
6f font monfe from attack, granted to
Taubat
= " EenunS.
of
9,
9 - (sometimes used as title
Immunity.
withSms,
Cia
'lmr5n. The father of Miriam, the prophetess, 3
the father of
beyond its power, 23

Yndulg'ence, tobelievers. No soul hurdened
*7
we will lay on them our easy behests, 18
" Inevitable "= Waqi'ah. Title of S. 50.
69 ( sometimes ÛOted aS
Title of S
InfaUible = fiS^.
Inevitable).
.
'
the
SSfc'SjraSSMI2 " who
rejects the aioostletruth,

believes in the Godhead of Chnst,
Jfttsinfe = one who gives associates
ship of Md. or truth of Q.,

5 ' or the Trinity, 5": cp. 98 .
and often. (1) Then:
genera ly used of Meccan idolaters,
to
68*-
disbelieve judgDeceitful and wealthy,
tenete and behaviour.
fo.e to leave
25
30
benefits
ment day 82 : ungrateful for A.'s

object
52
message,
His
and
Creator
ignore the
their idols, 38
when
poverty
36"': mock at A.'s
to need of zakat if A. feeds all,
prophet
_the
to
he
rail at Md.,26-: give the
asked for zakat,
ary
">-':
object to Md. as living the life of ano
83
teachings,
his
and
ana
23
come,
to
hie
22
and
6f;
man 25 ' <: reject resurrection
its observances
Islam
deride
"
etc.:
10",
;
ascribe offspring to A., 2
6
adhere to ancestral tradition, io
ind followers 5 02 '; 83
deplore the
mere op mons, '53 : follow devils and poets
strangeness
by
known
1G
:
birth of daughters, 43 : proud and scornful,
:
15*-
3:
^m
20^-:
88
32
open writings from heaven, 74 52

demand a
sign, 6
demand a change in Q. 10 16 accuse Md. of forging Q.,
52 33 of magic, 74 24f
No oaths binding
(2) How to be treated by Ms.
towards them as perjurers, 9 12
Md. to be patient with them and
depart, 73 10t ; 86 17
not to sit with them, 6 67
abandon them till
judgment comes, 37 1748 Ms. not to be intimate with unbelievers,
3 ii4_6. figjlt w i th them or let tliem acce pt Islam, 48 16 ; 9 6 11
2 1869 those who have kept treaties not to be attacked, 9 4 7 if not
actual opponents may be dealt with as friends, 60 1 3 8
dispute with
Jews kindly, 16 126 pagans summoned after Badr to surrender and
believe, 8 19
to be forgiven on conversion to Islam, 8 39
(3) How
dealt with by A.
Punished for rejection of former prophets, 54 3 8
~
43 *~7, etc.: A. will foil their plots against Md., 43 78 84 14 47
33
not visited with judgment while Md. is among them, 8
their works
like mist and darkness, 24 39f
punishment delayed to test by prosperity, 21
43 2838 present chastisement to lead to repentance,
21
32
length of days only increases sin, 3 172
9 55
punished by
~
judicial blindness," 6 no f
hell is their portion, 85 10
54 43 48 chains
4
and fire, 76
3 8
excluded from Paradise till camel pass through
needle's eye, 7 38 unjust to their own souls, 16 30 35 *; 30 8
28 15
of speech, 47
109
desire
>
predestined to infidelity, 10
34
devils sent to urge
them
into sin, 19
86
;
by A.'s action, 15 11**.

Title of S. 82.
Infitar = " Cleaving."
Inheritance. Equitable provision to be made, 2 176 ~ 8 legacies to
be shared by men and women and residue for poor and orphans, 4 8 12
share of husbands and wives, 4 13 f of distant relatives, 4 15 husband not
to inherit from wife against her will, 4 23
rules for making and attestation
reject apostles
of wills, 5 105-7
Injil
= Evangel,
the
i.e.
written
revelation
of
God
Jesus.
to
Mentioned by name only in later Surahs. Brought to Jesus, 5 50 57 27

its followers should be faithful to it, 5 51
coupled with the Law (Taurat),
3 58 48 29 5 70, 72 k th referring to Md. as nabl ummi, 7 156 coupled
with Law and Q., 9 112 3 2 with Q. Wisdom and Law, 5 no
Jesus
predicts coming of Ahmad, 61 6
Insan = " Man." Title of S. 76.
:
= " Expanding." Title of S. 94.

= " Splitting asunder." Title of S. 84.
Inspiration = walii. The source of Md.'s warnings,
Inshirah
Inshiquq
sent to
the speech of A. to man 42
(Gabriel), 42 52
also to Noah and other prophets, 4 161
to build hive and make honey, 16 70 f
Q. oracles, 53
50
46
:
of the
Md. by the
21
spirit
the bee inspired
Intercession = shafa'ah. Wholly with A., 39 45 6 61 69 only by

him whom A. permits, 53 261 21 27~ 29 the angels, even Gabriel not
excepted, 78 38 only through covenant with Rahman, 19 90 intercession
of idols unavailing, 30 12
43 86 no intercession for wicked in hell,
74 49
" In the name of A. the Merciful One,

bismi'llah.
Prefixed to every Surah of the Q. except the 9th.
city of the land of 'Ad, 89 6
" = Eadld. Title of S. 57.
Invocation
the Merciful."
Iram.
"Iron
Isa = Jesus (which see).

Isaac = Ishdq. I. and Jacob given
as sons to
Abraham, 21
72
;
and
SUBJECT INDEX
89
made prophets, 19 50f I.'s birth as child of promise to Sarah, 11 72 7

the unnamed son of Abraham offered, 37 97 113
Ishmael = Isma'il. Apostle and prophet, 19 55f helps his father
~ 21
coupled with Abraham, Isaac and Jacob

and the Tribes (of Israel), 2 134 3 78 as inspired, 4 161 coupled with
sundry other prophets, 6 86 21 85 38 48
Islam. (1) Its Claim. The true religion before A., 3 17 no_ other
accepted by Him, 3 79 5 5 perfected by Him and ordained for believers,
5 5
He opens the heart to its reception, 6 123 39 23 believers in it to
disregard taunts, 49 17 some after being called to it devise falsehood, 61 7
The faith of Noah, 10 73 also of Abraham,
(2) Its Previous Existence.
Moses and Jesus, 42 n enjoined by Jacob at point of death, 2 127 A.
names believers Ms. as following faith of Abraham, 22 77 acceptance of
faithful Jews and Christians
I. demanded by Law and Evangel, 5 70 72
were Ms. before Q. came, 28 53 Jews, Christians and Sabeans have only
130
to add faith in revelation of Q., 5 73
I. is belief in all the prophets, 2
132
Ms. are
It is the Baptism of A., 2
(3) Its Nature and Excellence.
those who have heard the call and believed, 3 19
who deny Taghiit and
believe in A., 2 257
who set their face towards A. with self-surrender,
31 21 believe in A. and the Apostle, 64 8 12 follow Md., 3 18t they are
the best of ummahs, 3 106
I. is a rule {shir ah) and high-road (minhiij),
5 52 must be proclaimed in its entirety, 5 71 and so accepted, 2 204
truth is come and falsehood has vanished, 17 83 obedience to the Apostle
is obedience to A., 4 82
no affair to be entered on till both permit, 49 1
rules of faith and conduct given, 6 152-4
controversy with God forbidden,
42 15 I. is the easy way, 87 8 7 40 fruitful in preaching and profession,
~
14 29 31
Spread of I. round Mecca, 21 45 to be
(4) Its Propagation.
victorious over every other religion, 61 9
to spread to other lands,
9 33
53
52
a message for mankind, 14
41
reception of women converts, 60 12
no compulsion in religion, 2 257 Ms. will overcome infidels in battle,
3 107 r ex jj e an(j war fare for sa ke of I. to be rewarded, 4 101 rejection of
call brings divine judgment, 3 17
apostasy from I. leads to hell, 4 115
but opponents from among people of Scriptures may be forgiven and
shunned, 2 103 Ms. not to be intimate with infidels, 3 114 6 [Warfare.]
Israel, Children of = Banilsrull. (1) History. Prophets and Kings
appointed over them before Moses, 5 23 Israel in Egypt, 28 2 u pass the
Red Sea, 26 63 - 7 134 guided in wilderness, 7 160 ~ 2 lust for herbs of
Egypt, 2 58 worship golden calf, 2 48 51 break Sabbath by fishing, 7 1G3
made into apes for disobedience, 7 166 divided upon earth as peoples,
Mount Sinai shaken over them, 7 170 commanded to sacrifice a
7 167
red cow, 2 63 8 refusal to enter Canaan and punishment, 5 23 9 inherit
eastern and western lands, 7 133 ill-doing and punishment, 17 4 8 desire
a king, 2 247 Saul appointed and given the Ark, 2 248f they are cursed
by David and Jesus, 5 82
They are favoured above all
(2) Status.
peoples, 2 44 116 keepers and witnesses of the Book of A., 5 48 students
of the Law, 7 168 2 41
which they should
in covenant with A., 2 77f
have kept, 2 38 but they broke it by concealing its truths from mankind.
3 184 5 i5i. there are pious persons among them, 3 109J 4 16 converts
from among them commended, 3 198f
but bad mixed with the good,
3 68 ": some rejoice in Q. some oppose, 13 36 they believe in A. and
Judgment 'but not in Md., 2 7
Publish part of
(3) Opposition to Md.
Law and conceal part, 6 91 barter God's signs for a mean price, 2 73
in building Ka'bah,
119
'
90
Book of A., 2 95 alter the gift of A., 2 *7 : mis48

72
3
try to mislead others, 8 625 : like ass beneath
Scripture,
4
quote
;
their appeal to A.'s special favour is their condemnaload of books, 62 5
3
71
reject witness of
they calumniate Mary and Jesus, 4 155 f mock Md. with

ambiguous greeting, 2 98 ; 4 48 f
intrigue against him, 59 11 16
join
~
52
9
him,
oppose
4
idolaters to
their hypocritical enmity denounced,
2 819 they are most covetous of this life, 2 90 take usury, 4 159 eat
unlawful things, 5 67 refuse to accept Md. as judge, 5 47 are his most
persistent opponents, 5 81 5
[Prophets Scriptures : single names,
tion,
62
Moses,
etc.]
J.
Jacob =
Ya'qub.
Son of Abraham, 21 72
prophet, 19 50f
in
4 ~ 102
with
story
of
12
connection
Joseph,
bequeaths Islam to his
children, 2 127
Jdhannam Hell (which see).
Jdlut = Goliath (which see).
Jannat. [Paradise.]
Jathiyah = " Kneeling." Title of S. 45.
:
Jesus Christ = Isa Masih.

l
'Isa, 25 times of which 4 in Meccan

Surahs. Masih, 8 times only in Medina Surahs. No distinction is made in
Names used in Q. (1) 'Tsa, 19 35 etc. probably Yisu
meaning.
modified to rhyme with Musd (2) Bin Maryam = Son of Mary, 19 35
40
etc.
(3) Al Masih = the Christ, 3
(4) Kalimatu'lluh - the Word of
169
33
God, 4
(6) Buliun
(5) Qaulu'l Haqq = the Word of Truth, 19
169
=
Spirit
from
=
a
Allah
God,
4
Messenger of
min
(7) Rasulullah
God, 4 169 (8) 'Abdullah = Servant of God, 19 31 (9) Nabiyu'llah =
Prophet of God, 19 31 (10) Wajlhan fi'd dunyd wall akhirati = Illustrious in this world and the next, 3 40
(1) Annunciation. Announced by angel as Word, Messiah, illustrious,
near to A. A. will create him, teach him, and make him a messenger
37_43
Spirit appears to bestow on Mary a holy son,
to Israel, 3
16
21
Jesus born under a palm-tree from which fresh
19
(2) Birth.
dates fall on Mary speaks in cradle to vindicate her claims to be a
~
will die to be raised again, 19 22 34
mother
prophet with scripture
Will give
and child a sign, placed in quiet garden, 23 52
(3) Miracles.
1
apostles
to birds of clay, heal blind and leper, raise dead, tell secrets
43 6 5 109fl : brings down a furnished
called to be his helpers, and Ms., 3
follower of former prophets,
table from heaven, 5 112 5 .
(4) Mission.
not ascetic: confirmed by John as the Word from A., 3 34 ;,57 26f His
Evangel confirms the Law, 5 50 f : strengthened by Holy Spirit, raised to
254
81
announces coming of Ahmad after him, 61 6 :
:
loftiest grade, 2
coupled with Zachariah, John and Elijah, 6 85 all people of Scripture
shall believe on him before his death and he shall witness against them at
judgment, 4 157 : attests the Law and relaxes some of its prohibitions,
3 44 : came to bring the one religion, 21 91 f ; 23 54 (5) Crucifixion. A.
delivers him from Jews, causes him to die and takes him up to Himself till
day of resurrection, 3 47f : Jews did not slay him but his likeness ; he was
taken up to A., 4 156 . (6) His Nature. He is Word of Truth, not Son, but
set on a
creature, 19 35f : as Adam in sight of A., created of dust, 3 52
level with their idols by Meccans ; a sign of the last hour, came to clear
up differences, 43 57 65 Jews say Ezra is son of A. ; Nazarenes say the
life
SUBJECT INDEX
91
Christ is son of A.
they he, 9 30 Jesus as a true prophet could not
possibly have claimed for himself divine worship, 3 73 to say that Christ,
son of Mary, is God is infidelity, 5 19 . (7) Trinity denied.
Christ the
son of Mary is not God but only a prophet God is not one of three,
~
5 76 9 Christ is only an Apostle, the Word of God conveyed to Mary and
His Spirit say not Three, 4 169f Jesus denies that he and his mother are
gods beside Allah, 5 116ff
Jews. [Israel.]
Jeth.ro = Shu'aib. Sent to Midian, bids the people give fair measure
A. is loving, but will punish they reject him and are destroyed by earth~
~
quake, 11 8& 98 substantially the same, 26 176 190 ; 7 83 91
:
Jibru'll (Q. Jibril).

[Gabriel.]
Jibt.
An idol of the Quraish accepted (together with Taghiit)
certain renegade Jews, 4 54 .
by
4 times in Q. Mighty strife by means of Q., 25 e4 strive in

A. his true strife, 22 77 go forth to strife in my way, 60 *
kindred should not be dearer than strife in the way of A., 9 24 [Warfare.]
Jinn or jinnl. (Spirits good or evil.) Created of fire, 55 14 15 27
created with men to worship A., 51 56f Iblis was of the jinn apostles came
to them as to men, 6 13 try to overhear celestial secrets, but are foiled,
72 8f help to lead men astray, 41 29 are made partners with A. by
infidels, 6 10
unbelieving jinn go to hell, 6 128
41 ** 11 120 were
39ff
17
subject to Solomon, 27
are both believers and infidels, 72 n 14
crowd round Md. to hear Q. and become Ms., 46 28ff 72 > 18f M judged
with men as corporeal beings, 55 31
Jihad.
(the
way
ol)
'
" Jinn."
Jizyah
Scriptures
Title of S. 72.
To be paid after military defeat by People of

believe in A. and last day and haram, 9 29
His trial and restoration, 38 4 4 ; 21 83f coupled
Tribute.
who do not
Job = Aiyub.
with Jesus, Jonah, Aaron, Solomon, 4

aud Aaron, 6 84
161
:
David, Solomon, Joseph, Moses
Yaliyd.
Annunciation of birth, 19 112 :
89f
granted to prayer of Zachariah, 21
:
to confirm the Word from A. ( =
Jesus), 3 34
receives a book from A., 19 13
his virtues, 19 14f
coupled
with Zachariah, Jesus and Elijah, 6 85
Jonah = Yunus. His mission and deliverance, 37 139~~48 cries from
the fish's belly, 68 48f confesses his fault and is delivered, 21 87f
the
only prophet who brought his hearers to repentance, 10 98
coupled with
Ishmael, Elisha, and Lot, 6 86
Joseph = Yasuf. His story fills S. 12. Kevealed as the most
beautiful of tales, 3
he preaches Islam to fellow-prisoners, 3740 the
device of the silver cup is suggested by A., 7G
he prays to die a M., 102 :
this is a secret history revealed, 103
an instruction (memorial) for mankind ('alamin), 104 ; an explanation of all things,
his hearers doubt his
message and promise of messenger to follow, 40 36 coupled with Job,
Moses, Aaron, and other prophets, 6 84
" Joseph " = Yusuf. Title of S. 12.
Judaism. [Israel.]
John
(the
Baptist)
Judgment Day.
Terms
in
Q.
Yaumu'l qiyumah
(1)
= Day
of
Standing up, 2 79 (2) Yaumu'l Fasl = Day of Separation, 77 14 (3)

Yaumu'l Hisub = Day of Reckoning, 40 28 (4) Yaumu'l BaHh = Day of
Awakening, 30 56 (5) Yaumu'd Din = Day of Judgment, 1 3 (6) Yaumu'l
:
92
Muliit"
7 186
85
Encompassing Day, ll
the
"
Sa ah
l
(7) A's
the
Hour,
It is the sudden Event, 69 15

79 46 the Hour, 19 77 etc. sure to
come, 51 5f near at hand, 77 7 etc. its signs already manifest, 47 20
Md. may not live to witness it, 10 47 hour unknown save to Kabb,
79 42ff, etc. one day as a thousand years, 32 4 22 46 earth and mountains shake, 73 14 22 1
heavens rent asunder, 73 18 the Blow which
pulverises all thiDgs, 101 14
trumpet sounds, 74 8 80 33 graves open,
14
children turn grey headed, 73 17 sundry portents, 81 82, 83,
82
etc.
the analogue of first creation, 79 27 34 21 104 day of doom from
A., no human help, 82 18f
absolutely just judgment, 95 7f
day of
account by angels, 50 16_29 false gods invoked in vain, 28 62_9 74f each
gives account for himself, 80 37 16 112 light and heavy balances decide,
101 6f 7 7f blessed have book in right hand, damned in left, 69 19 ~29
84 7~15 all works manifested, 99 6 ff 82 5 members of body witness
~
against sinner, 41 18 22 24 24 each man has his book of deeds, 18 45 ff
and each people (ummah), 45 27f record of Sijjln for wicked, Illiyun for
~
good, 83 7 21 leaves of Book opened, 81 10 men guided and misled by
A., 17 "; 32 13 no ransom or intercession for infidels, 2 117 misleaders
and misled wrangle, 14 247 40 50 deniers of judgment confounded,
51 10 14 oppressors, covetous, and rapacious punished, 89 18 26 infidels
distressed, 7 48f
80 40ff, etc.: their blindness will increase after judg74
ment, 17
Rabb the asylum on that day, 75 812 reward to prayerful
~
and continent, 70 22 35
:
Jumu'ah = " Assembly."
Title of S. 62.
X.
A house
founded by Abraham and Ishmael, 2 119_22

a station
its site assigned by A. to Abraham for circuit (tawaf), 22 27
offering to be made at K. if game killed on pilgrimage,
for mankind, 5 98
the " Sacred Mosque "
5 96
a " sacred precinct " (haram), 28 57
139 144f
pilgrimage to
(masjidcb'l haram), finally appointed as qiblah, 2
19
infidels would keep Ms. from it, 5 s
8 34 48 25 or
be made to it, 9
make them unfaithful to it, 22 25 Ms. may defend it, 2 214 but not attack
Ka'bah.
(bait)
league made there, 9 7 believers

there unless attacked, 2 187
27 infidels thenceforth not to approach it, 9 28
it in peace, 48
penalty for failing to visit it, 2 192
Kafir = coverer. [Infidel.]
Kaffarah = covering. [Expiation.]
Kafirun = " Unbelievers." Title of S. 109.
fountain in Paradise, 76 5 .
Kdfur = camphor.
"
Kahf = Cave." Title of S. 18.
infidels
shall enter
Kahin. [Soothsayer.]
Kauthar = " Abundance." Title of S. 108.
Kalimah = watchword. There is no deity but A., 47 21 Md. is the
Apostle of A., 48 29
Kalimatullah = Word of God Jesus is an Apostle of A. and His
Word, 4 169
[Jesus.]
KalamuHldh = Word of God.
A sect of them (Jews) have heard
:
the
Word
of A., 2
70
.
SUBJECT INDEX
93
Adam placed as Khalifah on earth, 2 28

Khalifah = vicegerent.
25
David to judge with truth as Khalifah of A., 38
124
as His friend, 4
Abraham
=
A.
took
God.
of
Friend
Khalilu'llah
35
[Punishments
Killing. Only permitted for just cause, 17
Warfare.]
Kindred.
[Inheritance Marriage Mother Parents.]

"Kingdom" = Mulk. Title of S. 67. [God Beautiful Names.]
Kitab = writing. [Scriptures Decrees.]
u Kneeling " = Jathiyah. Title of S. 45.
Kora-h = Qurun. Moses sent to Pharaoh, Haman and Korah,
40 ^
29 38 K. proud of his enormous wealth, despises his people and
76_83
is swallowed by the earth, 28
:
L.
Lail
= " Night."
Lapwing =
Sheba, 27
Title of S. 92.
[Night of Power.]
LailatxCl Qadr.
hudhud.
Messenger between Solomon and Queen of
28
.
Lat (or Hat). An Arabian deity, consort to Allah, coupled with

'Uzza and Manat, 53 19 .
Lauhu'l Mahfuz = Preserved Tablet. [Qur'an.]
Law
[Pentateuch.]
[Inheritance.]
(of Moses).
Legacies.
** Light " = Niir.

Title of S. 24.
Lot = Lut. Wise and righteous, 21 u
l
remonstrates with Sodom~
angels
to Sodom, 15 61 76 ll 79 84
mission of the
7
ites, 27
~8
~
~
33
23 34
rejectors punished, 54
rescued from destruction, 37 133 8 ; 29
;
55
~9
78
~82
2(3 160-75 #
Hubb. A. will raise up a people loved by Him and loving

29
infidels love
love to A. shown by following His Apostle, 3
more,
2 160 Meccans
the faithful love A.
idols as they should love A.
21
Joseph infatuates Zulaikhah with
love riches with exceeding love, 89
30
Wudd. To
on Moses, 20_39
love
His
sets
A.
Mahabbah.
love, 12
95 f
Mawaddalu
righteous believers A. will show love at judgment, 19
24
75
idols as an object of love, 29
Friendship between believer and A., 4
Love.
Him, 5 59
20
between Ms. and Christians, 5 85 between husband and wife, 30
7
22
enemies,
60
to
among kinsfolk, 42
Luqman. Granted wisdom, 31 u preaches Islam and humility to
:
his son, 31 12
~ 18
15
"Luqman."
Lut = Lot.
Title of S. 31.
M.
Ma'arij
" Steps."
Title of S. 70.
Title of S. 41.
Made Plain " = Fussilat.

Madyan = Midian. Shu'aib
"
Magians =
against Ms., 22
Magic =
Majus.
(Jethro) sent to M., 7 83

Coupled with Jews, Sabeans, and Christians, as
.
17
.
sihr.
Taught by Harut and Marut
at Babel, 2
6
:
Pharaoh
94
great magician, 26 48
his magicians
no-lie.
7
Moses accused of magic, 10 77
accused, 37 15 61 6, etc.
MaHdah = " Table." Title of S. 5.
encounter Moses, 26 3347

27 13 Md. often similarly
;
'
[Magians.]
Majus.
MalaHkah = "Angels." Title of S. 35.

MalakvCl Maut - Angel of death, 32 n
[Angels.]
Malik. The angel who keeps the damned in hell when they
.
desire
annihilation, 43 77 .
Man.
Created (from clots of blood, 96 2 germs, 86 6f etc.) of fine

clay to die and rise agaiu, 23 12 16 together with jinn, 55 13f 15 26 fi for
the service of Allah, 51 56 in trouble, 90 4 mortal, 21 35 to taste of
death, to be tested with good and evil, 21 36 can only will as A. wills,
81 29
76 30 posterity drawn forth from loins of children of Adam
for covenant with A., 7 171 1 33 7
soul balanced by A., and inbreathed
with wickedness and piety, 91 7f one keeps it pure, another corrupts,
91 9f created good, brought very low, unless he believe and do good
works, 95 4E falls through temptation of Iblis, but receives guidance,
20 118M created weak, but A. makes his burden light, 4 32 has failed
to accept A.'s revelation, 33 72 in trouble cries to A., when helped forgets
~
~
Him, 10 13 23 *: inconstant, 17 12
89 14 17 etc.: capricious, 41 49 51
~~ 21
102
19
6f
covetous, 17
proud of riches, 96
universally sinful,
70
;
16 63 descended from one pair, 4 1 taught articulate speech by A., 55 2 f
originally of one religion (ummah) 10 20
2 209 all things subjected to
37
228
14
man
him,
a step above woman, 2
fed by A. through
4 38
nature 80 2432 A. takes his soul in sleep, 39 43 ; 6 60 man and all things
return to A., 28 88
39 9 man springs from earth and returns to it,
14f
16f
57
20
is a witness against himself at resurrection, 75
71
" Man" = Insun. Title of S. 76.
Manna = mann. Sent to Israel with quails, 20 82 and with cloud,
2 54 7 160^
Marriage = nikah. For begetting of children, 2 223 and multiplication of race, 42 9 wife to be treated with love and tenderness, 30 20
marriage (but not concubinage) with Jew or Christian lawful, 5 7
nor married women except
not with idolaters or idolatresses, 2 22
father's wife forbidden, 4 26 list of prohibited
captives of war, 4 28
wife of adopted son allowed, 33 4
exchange of wives to be
degrees, 4 27
wives up to four, 4 3 slave girls at discretion,
fairly carried out, 4 241
70 30f 23 5 7 ; 4 29f marriage of orphans, 4 126 remarriage of widows,
2 2346 r ight of wife to dowry, 4 3 marital intercourse to be preceded
by act of piety, 2 223 wives, as far as possible, to be treated alike, 4 128
treatment of refugee women from among pagans, 60 10 12 refractory
separation by agreement aUowed, 4 127 reconwives to be beaten, 4 38
39
4
M. may acquire wife for money to be paid
differences,
of
ciliation
as dowry after cohabitation, 4 28
and
Classed
with
prophets,
confessors
Martyrs = shahld.
righteous, 4 71.
Mary = Maryam. Daughter of 'Imran = Amram, reared by
sister of Aaron, 19 29
annunciation and conception
Zachariah, 3 31f 39
16 22
3 37 42 kept her maidenhood, the spirit of A.
of Jesus, 19
birth of Jesus and accusation of
breathed into her, 21 91 ; 66 12
2339
vindication by his speech in cradle, 19 3035
unchastity, 19
:
'
'
SUBJECT INDEX
Mary " = Mdryam.
Marwah. A hill near
"
Title of S. 19.
Mecca
Maslli = Messiah [Jesus

Masjid = [Mosque].
MasjidiCl Haram.
95
visited
by
pilgrims, 2
153
.
Christ].
[Ka'bah.]
Ma'un = "Necessaries." Title of

Measure. [Weights.]
Mecca = Makkah. The first house
S. 107.
to
for mankind in Bakkah, 3 90
former cities, because it expelled Md., 47 14 victory in
48 M
spared because believers mingled among infidels,
be destroyed,
like
valley of M.,
25
48
Medina = Yathrib. Divided counsels during siege

Quraish, 33 13
" = Nas.
"
Title of S. 114.
u Merciful " = Rahman. Title of S. 55.
city
by
enemy
of
of
Men
Messenger. [Apostle.]
Messiah. [Jesus Christ.]
Michael = Mlkdl. The enemy
'
of
M. and Gabriel
the
is
92
A. 2
Milk. Of
Miracles
cattle a gift of A.,
16
68 .
Moses, 17 103f
Signs] = ay at. Of Noah, 23 31
13
81
u
Solomon,
21
Jonah,
7
34
37 142 6 Jesus,
3 43-6 5 io9-i5
demanded by unbelievers, 17 92 5 6 37 2 112 disregarded by Pharaoh, 54 42 called magic by infidels, 54 2 A. could send
Md. content to wait till He does
sign from heaven if He pleased, 26 3
Md. declines
so, 10 21
can only be done by permission of A., 13 38
6 109 not sent with miracles because infidels
challenge to perform, 21 5f
the Q. is a sufficient sign, 29 48so
of old despised them, 17 61
the
6 f
fruitful earth is a sign, 26
Mithaq. [Covenant.]
Mizdn. [Balance.]
Moderation. [Virtues.]
Monasticism. Not prescribed by A., but invented by Christians,
57 27 monks taken for lords beside A., 9 31 but approved as free from
101
- 32
[or
27 o-14
>
pride, 5 85
Qintar, a large gold coin or sum of money = talent, 3 68 :

dinar, a small gold coin = denarius, 3 68 dirham, silver drachma ; of
the sale price of Joseph, 12 20 .
Money.
Months.
[Calendar.]
Qamar. Title of S. 54. Md. swears by it, 74 35 84 18
2
71 15 travels to appointed goal, 35 14
set in sky for light, 10 5
91
7
8
split at Day of Judgment, 54 *.
eclipsed, 75
39
Moses and Aaron = Musd, IJdrun. Childhood cf M., 20 38 41
sojourn in Midian, 20 42 his call in the Vale of Tuwa, 79 16 20 9~ 35
~ mission to Pharaoh, 79 17 ~26 20 44~ 75 M.'s
to deliver Israel, 14 5 s
~
103-6
wonders, 17
27 614 7 101 32 commands people to make a
"
Moon " =
giblah
judgments on Pharaoh, 54 41f
dwellings in Egypt, 10 87
44 16 32 exodus of Israel, 26 9_68 M. on Sinai, 7 138 his vision of God,
7 139 his penitence, 14 ; chosen above all to speak with God, 141 19 03
granted tables with monitions concerning every matter, 7 142 book of
~
Law, 28 43 episode of calf, 7 146 53 ; 20 85 -97 wrath against Aaron,
92 ~ 5
told to predict advent of " the messenger, the prophet of the
20
;
in
their
96
people," 7 155 f gives water from rock, manna and quails, 7 160
fable
of M. and his fellow-travellers by land and sea, 18 69~81
70 men
destroyed by earthquake, 7 1M 1 punishment of Korah, 28 7682 affront to
M. reproved, 33 69 calls on Israel to enter Canaan and they refuse, 5 249
a lucid book granted to M. and A., 37 114 117 M. granted guidance and
to his people heritage of the Book, 40 56
his pages record a divine recompense, 53 3742 M. is rasul and ndbl and granted help of Aaron as nabi,
I9524. hjg \) 00 k i s a furqcln (discerner), 21 49 he asks forgiveness for
sin of manslaughter, 28 15
for himself and for his brother, 7 ieo
" Most High " = Ha. Title of S. 87.
Mosque = masjid. Prayer house. Of the temple at Jerusalem
which was destroyed, 17 7 a mosque built for mischief, 9 108 another
for piety, 9 109 in mosques A. only to be adored, 72 18 not to be visited
by infidels, but only by believers, 9 17 f
Mother. Kindness to, 46 14 reverence, 4 1
"Mountain " = Tur. Title of S. 52.
:
Mudaththir = " Enwrapped."

Muhujirln = [Refugees].
Muhammad.
Title of S. 74.
and
(1) His nature
10
servant, 96
only
41
mortal, albeit an Apostle, 21
3
like
Moses, 73 15 f A.'s Apostle to all men, 7 157 an Apostle from the Arab
nation, 3 158 Prophet of A., 8 65 the unlettered (ummi) Prophet foretold in Law and Evangel, 7 156 fl Seal (Khatim) of the Prophets, 33 40
not a guardian (wakil), 17 66 : 42 47 but a warner (nadhir), 74 2 67 26
etc.
a herald (bashir), 35 22 2 113 sent as a mercy to the worlds, 21 107
come to clear up neglected truths of Scriptures, 5 18, 22 your iniquities
press heavily on him, 9 129 sanity and patience, 68 2 ff
he is a hanif
(sound in faith), 30 29 seeks his wage only from A., 34 46
(2) His
mission and message. Is encouraged in depression, 93 3E 15 97f
is to
wait patiently on Kabb, 74 7 to be unselfish in bestowal of favours, 74 6
to proclaim his message, 93 ll :
to recite what he hears from A., 75 18
50
publicly, 15 94
87 9 a message (clhikr)
it is a warning (tadhJcirah). 74
his only duty is its clear delivery, 16 84
for the worlds, 81 27
the gift
of the Q. is an earnest of Md.'s final bliss, 28 85 it confirms infidels in
error, 71 24
he is sent after others to bring in a law of religion, 45 17
which is enforced by penalties and rewards hereafter, 4 17f belief in and
obedience to him is necessary to salvation, 47 2 he has escaped error
disclaims knowledge of
and received complete enlightenment, 4 113
future judgment, 6 eo 11 33 prophesies victory of Greeks over Persians,
30 1 5 the secret of Judgment is revealed to the chosen Apostle, 72 26 '.
Md. in youth an orphan and a pagan, 93 6I is to
(3) Events in life.
withdraw from idolaters, 15 94 in danger from plots of Meccans, 8 30
warned to leave Mecca, 29 56 6 106 to bid farewell to Meccans, 43 89
the saklnah (divine presence) sent down on him at Hunain, 9 25f,4o
Accused of being a sorcerer, 74 24 f 51 52 f or pos(4) Accusations.
sessed by jinns, 7 183 15 6f soothsayer, 81 24 or poet, 52 29 f 37 35
of
forging Q., 52 33 21 6 imposture, 35 4 23 defrauding his followers, 3 165
Hears revelation when wrapped in mantle, 74 1
73 *
(5) Visions.
53 6f encouraged by him after Fatrah,
sees Gabriel approaching, 81 23
3943
carried by night to the
19 65 f against opposition of Meccans, 43
Kemote Mosque, 17 K (6) Authority. Md. is the first of Ms., 39 14 6 14
sent to mankind at large, 34 27
a noble pattern to believers, 33 21
man
like
you, 18 no
qualities.
35
13s
>
SUBJECT INDEX
97
claims right of recognition by Jews, 6 20

to decide controversy in
religion, 42 14
and matters generally, 4 62 68 106 arbiter between claims
of other faiths, 5 64
A. and Apostle coupled, 64 8 12 , etc. no private
opinion stands against their decree, 33 36 believers to salute the Prophet,
33 66 to treat him with respect, 49 2~ 5 Md. not to yield to his followers,
49 7
Disobedience to A. and Apostle
(7) Denunciation of opponents.
punished by hell, 72 24
woe on accusers of imposture, 77 15, 19 , etc.
~ prayer
curse on those who affront him, 33 57
or injure him, 9 61 4
95
10
for vengeance on opponents, 23
judgment will overtake them,
51 f Md. will not be ashamed on the Day, 66 8
(8) Shortcomings. Reproved for slighting a blind man and courting the wealthy,
80 1 10 nearly led astray by unbelievers bidden to seek for pardon for
his faults, 40 fi7
prays for forgiveness, 2 286
47 21
4 106 : why not
granted power of miracles like Moses, 28 48
29 48fl .
(9) Domestic
affairs.
Md.'s wives are mothers of the faithful, 33 6 none may marry
them after him, 33 63 they are to veil themselves carefully, 33 69 to
~
be modest and obedient, else will be dismissed, 33 28 36
two of them
rebuked and threatened with dismissal, 66 3ft
warned by example of
wives of Noah and Lot, 66 10 Md. granted special privileges as to choice
and number of wives, 33 49 52 no blame to the prophet in exceeding
limits when A. has given permission, 33 38
" Muhammad." Title of S. 47.
Mujadilah = "Wrangler." Title of
58.
:
&
Mulh = "Kingdom." Title of S. 67.

Mw'min = "Believer." Title of S. 40.
Mu'minun = " Believers." Title of S. 23.
Mumtahinah = " Tried." Title of S. 60.
Munafi'qun
Murder.
= " Hypocrites."
[Punishments.]
Title of S. 63.
[Apostle.]
Mursaldt = " Sent Ones." Title of S. 77.
Musu. [Moses.]
Muslim. [Islam.]
" Mutual Deceit" = Taghdbun. Title of
Mut'ah [Temporary marriage].
Muzammil = " Enfolded." Title of S. 73.
Mursal.
S. 64.
N.
Nabd = " News."
Title of S. 78.
[Prophets.]
Nahl = " Bee." Title of S. 16.
Najrn = " Star." Title of S. 53.
Naml = " Ant." Title of S. 27.
Ndbi.
Nur =
Fire.
[Hell.]
Nas = " Men."

Na8tira
Title of S. 114.
[Christians].
Nasr = " Help." Title of S. 110.

Nasr. An Arabian idol (probably in form of eagle), 71
Ndzi'ut = "Those who drag forth." Title of S. 79.
" News " = Nabd. Title of 8. 78.
" Necessaries " = Md'un. Title of S. 107.
23
.
98
New Testament.
Nicknames.
\_Injll.]
Forbidden, 49
" Night" = Lail. Title of

" Night-comer " = Tdriq.
"Night Journey" =
Night Journey.
S. 92.
Title of S. 86.
Asrd.
Md.
Title of S. 17.
carried from masjidctt
97
hardm (Ka'bah)
to
masjida'l aqsd (temple of Jerusalem), 17

Night of Power = lailatu'l qadr.
On which
the Q. descended,
lfl
.
Nimrod = Namrud.
founded, 2
Nisa
260
casts
"
Tries
Abraham
Women."
Abraham but
intimidate
to
into fire, but A.
is
con-
is
delivered, 21 68f .
Title of S. 4.
Noah.
Preaches 950 years, 29 13

his wife unbelieving, 66 10
demands obedience as a faithful messenger, 26 1071 threatens destruction,
71
23 23 ~ 31 rejection followed by flood, 54 916 by destruction of mankind, 51 46 N. delivered in answer to prayer, 21 76f
the Ark a secret
history revealed, 11 3861
N. sins in asking deliverance of infidel son,
11 471
N. prays for pardon, 71 29 11 49
:
" Noah "
= Nuh.
Nur = "Light."
Title of S. 71.
Title of S. 24.
Oaths. Md. swears by Lord of heaven and earth, 51 23

by
mountain, book, Ka'bah, sea, 52 1 6 , etc. believers not to swear by God,
perjury forbidden, 16 96
lest a hasty oath need revocation, 2 224 '
its
71
expiation for hasty oaths, 5 91 Md. released from
penalty damnation, 3
oath to his wife, 66 2
:
Old Testament. [Scriptures Taurdt ; Zabur

" Opening " = Fdtihah. Title of S. 1.
:
" Ornaments " = Zukhruf. Title of

Orphans. Md. an orphan child, 93 6
Prophets.]
S. 43.
: their property to be guarded,

4 9-11 proare t ^ e treated with fairness, 2 218
vision for their marriage, 4 3 126 .
" Overshadowing " = Ghdshiyah. Title of S. 88.
17
36.
42,4,7.
t^y
Of the two gardens, 18 3141 impious owners of garden,

of Q od as tne Ligh tj 24 35
the fire at night, 2 16 ': the
Parables.
68 i7-33.
storm, 2 181
Paradise = Jannat (garden) firdaus
Names
(paradeisos).
in Q.
Garden of Eternity, 25 16 Ddru\ Saldm = Dwelling

10 M
Ddru'l
Qardr = Abiding Mansion, 40 42
JanndtuH Adan = Gardens of Eden, 9 73 Janndtu'l Ma'wd = Gardens
of Kefuge, 32 19 Janndtu'n Ntfum = Gardens of Delight, 5 70 Janndtu'l
Firdaus = Gardens of Paradise, 18 107 'llliyun (chamber of Book of
Ddru'l dkhirat = the Mansions to come, 29 64 Ghurfat =
Life), 83 18
Paradise is for the people of the Right Hand, 74 41 *
the High Place, 25 75
JannatiCl khuld
of Peace, 6 127
please A, 89 27 30
the pious (muttaqln), 68 34 50 3034 :

who refrain from unlawful lust, 79 40 f righteous believers who are
humble and charitable, 57 16-17
persecuted, 85 10f
refugees and
56
etc.
who
SUBJECT INDEX
194
99
way of A., 47 5 7 5 39 ; 9 lia a

68_
73
the blessed abide there while
reward for Ms. and their wives, 43
heaven and earth last, 11 no they praise A., 10 10f behold the torments
37 48 57 refuse water to
of damned and converse with them, 79 36
them, 7 48 * dwell in gardens by rivers before the Mighty King, 54 54 1
enjoy repose, rich raiment, delicious food and drink, 76 1222 , etc.
drink
delicious wine, 47 16 and enjoy society of ever- virgin houris, 56 22f 34 fl
unknown visions of delight a
and wives of perfect purit}r 2 23 ; 4 60
reward for godly, 32 17 : entrance into it is the great felicity, 10 64f it
is attained by repentance and prayer for pardon, and good works, 3 127_ 30 .
3
sufferers for A.,
fighters in the
[Salvation.]
A. forgives all sins, 39 54 if men repent, 4 20 ;9 5 believe,
35
and do right, 25 71 obey A. and Apostle, 33 71 fear their Lord,
67 12 8 29 shun great sins, 4 35
Parents. Kindness and respect and gratitude due, 17 24f 46 14fl
31 13f
etc.
to be over-ridden bv loyalty to A., 29 7
" Pen " = Qalam. Title of S. 68.
Pentateuch = Taurat. Kevealed after Abraham, 3 58
contains
the command of A., 5 47 which modifies previous commands as to food,
and light, prophets judged by it, Jewish
gives guidance, 3 2
3 87
teachers were its keepers and witnesses, 5 48 taught by A. to Jesus,
where he promises the
5 no confirmed by him in the Evangel, 5 50
prophet Ahmad, 61 6 attested and modified by Md., 3 44 coupled often
with Evangel, 3 43, 58 etc. both to be observed together with Q., 7 156
Md. described in Pent, and Ev., ibid. they picture the prostrations o
Islam, 48 29 both together with Q. promise Paradise to fighters in Way
of A., 9 n2 disobedient Jews under Law like ass under load of
books, 62 5
Pharaoh = Fir'aun. Lord of stakes = Impaler, 89 9 38 n orders
Haman to build him a tower, 40 38 f 28 38 defies Moses, 73 15 f threatens to
kill him, 40 27
rejects his signs and is punished, 54 41f
43 45 56 likeness
18
of his punishment to that of 'Ad and Thamud, 85
89 5 n
he and
his followers are leaders of those who invite to hell-fire, 28 41
a man of
P. while drowning confesses A. and
his family preaches Islam, 40 2936
is rescued, 10 90fl
[Moses.]
Piety = taqwd. We are God's and to Him we shall return, 2
A. comes between a man and his own heart, 8 24 piety is the choice of the
1921
life to come rather than this, 17
13 26 etc. to bring the truth and
;
34
believe it to be the truth, 39
sincerity in worship, 39 2 1
the raiment
25
of piety is best, 7
piety, not flesh and blood of sacrifice, reaches A.,
22 38 the pious are friends (auliya) of A., 10 63 the pious are they who
walk upon the earth softly, 25 64
patient, truthful, lowly, charitable,
penitent, 3 1{5
harmless, forgiving, prayerful, considerate, just, 42 34~38
practise devotion, moderation, purity, 25 65 8
not in superstition, but in
fear of A., 2 186 their hearts repose in thought of A., 13 M they meditate
in silence morning and evening, 7 204 say of their purposes, " If A. will,"
18 23 prayers, legal alms, faith in world to come, 27 2 ; 31 3 , etc. and
recitation of Q., 35 26
their hearts thrill with fear at Name of A. and
faith increases at recital of signs, 8 2
piety not in ritual but in faith
and charity and worship, 2 172 the easy way, 87 8 and the steep way,
90 11 16 obedience to A. and Apostle, 4 71 ; 33 71 obedience is better
than oaths, 24 62 kind speech and forgiveness better than bestowal of
Pardon.
100
alms and enmity, 2 265 piety to be shown in family life, 25 74 by men

and women alike, 33 35 refugees, helpers and fighters are the faithful,
8 75 the gravest duty is the remembrance of A., 29 44
Pilgrimage = Hajj (greater pilgrimage) and 'umrah (lesser pilgrimage), 2 192
hajj at time of new moon, 2 185
its various observances,
1939
2
is to extend to Safa and
rites of circuit and sacrifice, 22 2835
Marwah, 2 153 a service. due to A., 3 91 observance not to be violated,
hunting unlawful, fishing permitted, 5~ 93
5 2
only Ms. may visit
Ka'bah, 9 18, 2S proclamation of greater pilgrimage (by Md.), 9 3
:
" Pilgrimage " = Hajj. Title of S. 22.

Plagues of Egypt. Dearth, flood, locusts,
ing, 7 127 33
nine clear signs, 17
103
lice, frogs,
Those who go astray follow them, 26 224 Md.'s opponents

him a poet, 52 30 and mad, 37 35 A. has not taught him poetry,
Poets.
call
36
blood, drown-
69
:
is not poetry, 69 41
shu'ara.
Title of S. 26.
his speecji
" Poets "
Polygamy.
[Marriage.]
Polytheism. [Idolatry, Idols.]

74 45 etc.
Poor. Neglect of, 69 34
30
" Power
Prayer.
oppression, 89 18 21 ; 68 24
charity
to p. expiation for sin, 2 18.
;
" = Qadr. Title of S. 97.
Abraham offers prayer (du a) that his posterity may observe
28
duty towards, 17
37
prayers (salat), 14
42
.
Set Prayers = Salat. Taught to Adam, 2 35 commanded to

14
likewise to Md., 73 20 practised by him, 96 10 a prescribed
20
Moses,
duty for stated hours, 4 104 6 71 belief in Q. and in next life, with prayers,
the sum of religion, 6 92 prayers keep man from sin, 29 44 the face of A.
109
but believers always to turn towards the Sacred
is everywhere, 2
136
45
should pray in an acceptable mosque, 9 108 u enjoin
Mosque, 2
prayers on thy family, 20 132 Md. accustomed to lead in prayers, 4 103
rules for purification, 5 8 f marks of prostration to be seen on believers,
48 29 ritual to be strictly observed, except in times of danger, 2 239 f
(1)
men not to pray when

relaxation for times of danger or sickness, 4 1021
drunk or polluted, 4 46 to pray neither too loud nor too low, 17 no all
grades of men equally admissible, 6 62 goodly apparel to be worn in
mosque, 7 29 : during prayer time on Friday work to be suspended,
62 911 night a suitable time, 73 2 f< 6 20 before sunrise, at sunset, and
night, 50 38 f ; 20 13
sunset, daybreak, night, 17 80 f : evening, morning,
twilight, noon, 30 16 f
early morning, close of day, approach of night,
11 116 : warning against sloth and lack of charity, 107 6fl : prayer not
to be offered for unfaithful departed, 9 85
God is hearer of prayer, 3 33 14 41 etc.
(2) Free Prayer = Dria.
idols cannot hear, 35 15 : prayer to
to Him only to be offered, 13 15
be persevering, 41 49ft for departed, by Noah, 71 29 generally, 9 lut .
:
Predestination. [Decrees.]
Pre-existence (?) Thy Lord drew forth
loins of the children of
for
" Prohibition "

Property. Not
what is expended
Prophets =
are evangelists
Adam, 7
171
.
their descendants
Tahrim. Title of S. Q6.

expended on vanity or bribery, 2
to be
in the
way
from the
[Man.]
of A., 2
26S
184
:
a reward
f
.
nabi, almost always in plural aribiya or nabiyln.
and warners, furnished with
scripture, 2 209
They
each has
SUBJECT INDEX
101
had a wicked enemy, 25 ss their reward in the Garden of Eden,

19 59_64 38 45 54 some have higher gifts than others, 17 57 Peace be
on Noah, Abraham, Moses, Aaron, Elijah, 37 " 109 12- 13 Adam, Noah,
Abraham, family of 'Imran chosen above all, 3 30 eighteen favoured ones
named, 6 83_6 A. made a covenant with prophets, 33 7 * the coming of Md.
foretold, 3 75
Ms. believe in them all without difference, 3 78 all of
them prav for pardon and strength, 3 141
Prophets = Anbiya\ Title of S. 21.
Psalter = Zabur. [David.]
Punishments. For homicide, retaliation or blood-money, 2 173 4 94
lifelong
murder deserving of hell, 4 95 wilful suicide the like, 4 33
imprisonment for unchaste women, 4 19 one hundred stripes to each
person guilty of fornication, 24 2 for sodomy, reproof or pardon, 4 30 ':
for warfare against A. and Apostle, death or impalement or mutilation or
:
thief to lose hand, 5 42 .
37
banishment, 5
Purgatory =
case of wicked, 23
Barzahh.
101
Interval between death and resurrection in
(see also A'raf).
[Ablutions Prayers.]
Purification.
Q
Qabil
Cain.
[Abel.]
Qadr = Power."
Title of S. 97.
Qaf.
Title of S. 50.
Qalam = " Pen." Title of S. 68.
" Moon."
Title of S. 54.
Qamar
=
= " Blow." Title of S. 101.
Qdrun [ = Koran].
Qasas = " Story." Title of S. 28.
Qiblah = Direction of Prayers. Israelites
Qari'ah
Egypt
in
to
make
qiblah
10 87 the East and the West is God's, whichever way

ye turn is His Face, 2 109 turn towards every place where He is
worshipped, 7 28 Ms. to turn towards the Sacred Mosque, 2 136~~45
in their houses,
Qintur.
[Money.]
Qiydmah.
[Resurrection.]
Qiydmah = " Resurrection." Title of S. 75.

" Quraish."
Title of S. 106.
Qur'an. Descended on Night of Power, 97 1 in month
of Ramazan,
the blessed Night, 44 2 written on the Preserved Tablet, 85 21 f
the Preserved Book, 56 77 the Original Book (ummu'l kitdb), 43 3
the
Word of A., 2 70 arranged in portions by A., 25 34 17 107 75 17 a
Surah spoken of as Qur'an, 12 3 written by honoured scribes, 80 15 use
of Pen taught by Rabb, 96 4 f
its verses established by wisdom set forth
with clearness, 11 2 a revelation to Md. of what he did not know, 4 113 :
when completed will be a perfect revelation, 5
It is a missive (tanzil),
56 79 69 43 ; 14 *, etc. a revelation (wahi), 53 4 an admonition, (dhikra),
74 34 54 (tadhlcirah), 73 19 ; 68 52, etc. sure knowledge, 69 51 varied in
warning, 17 43 its verses are both figurative and explicit, 3 5 contains
similitudes of every kind, 18 52
It is easy for warning, 54 17 32 40
set
l
forth in verses (ayut), 27
not tortuous, but direct, 18 lf ; 39 29 a clear
sign to the heart of the believer, 29 48 50 its words are weighty, 73 5 :
it is a discriminating discourse (qaulunfasalun), 86 13
in plain Arabic,
:
181
:*
102
43 2 etc. the Discerner (furqan), 25 1 3 2 the Cord (hall) of

which He might remove if He pleased, 17 88 a lucid Scripture,
A., 3
1
44
26 *, etc. good news, 19 97 17 9 a glorious Scripture, 50 1 15 87
clears up everything, 16 91
10 38 settles controversies of Israelites, 27 78
the best of recitals, agrees with itself and teaches by repetition, 39 24 the
Scripture with Truth and Balance, 42 16
the final revelation, 7 184
104
90
instruction for all men, 12
6
no change in words of A., 10 65
34 115
of
comprises all secrets
heaven and earth, 27 77 10 62 absolutely
6
command to recite, 96 1 3 27 94 etc. A. recites it
free of error, 41 42
as a pattern for Md. to follow, 75 16 fi He teaches to recite, letting Md. forget
only what He pleases, 87 6f 13 39 if He cancels a verse grants a better,
2 10 as much as is easy to be recited, exemption in sickness, travel or
battle, 73 20
to be recited in measured tones, 73 4
Md. is not to be hasty
in recital till oracle is complete, 20 113
seven verses of recital previously
given (Fatihah), 15 87 Q. not to be broken up, 15 90f recitation to be
listened to in silence, 7 203
only A. knows its meaning, 3 5 the faithful
5
accept it as all from Him, 3
it brings healing to the faithful, ruin to the
wicked, 17 84 its revelation increases unbelief and rebellion of many,
5 69 treated by infidels as a lie, 84 21f 6 66 said to be tales of ancients,
dictated to Md. by others, 25 M not recited nor copied beforehand, 29 47
nor forged by Md., 52 33 16 105 etc. unbelievers challenged to produce a
It
11 16f etc. whoso rejects it will be lost, 2 115
like revelation, 52 34
and confirms them, 12 1U 10 38
is foretold in earlier Scriptures, 26 196f
and is their safeguard, 5 52
agreement with them proves its
etc.
inspiration, 46 9
20
112
98
E,
[God.]
Ball.
= " Thunder."
Rahman. [God. J
Ba'd
Rahman =
Title of S. 13.
" Merciful."
Ramazan. [Fast.]
" Ranks " = Saffat.
Title of S. 55.
Title of S. 37.
Ransom =
Fidyah. [Expiation.]
Its people
uncertain meaning.
Rass. Probably a place-name
50 12
rejected messengers of A., 25 40
Basill.
[Apostle.]
Red Sea. Referred to as Bahr sea. Divided by Moses, Pharaoh
drowned in it, 2 47 children of Israel brought across it, 10 90
Refrains. Frequent in structure of Surahs, e.g. 54 16f 21 30 32, 40
77 15, 19, 24, 28, 34, 37, 40, 45, 47, 49^
Refugees = Muhajirln. Those who fly country for A.'s sake will be
coupled
especially if they die in His cause, 4 101
rewarded, 16 43
with Ansdr (helpers), 9 101 118 A., well pleased with both, has prepared
paradise for them, 9 101 A. is turned to the Refugees and to the Prophet,
9 118
they are to be forgiven their offences, 24 22 believing women
refugees not so near of kin to other
refugees to be received, 60 10
claim to
their share of spoil, 59 8
believers as blood relations, 33 6
22
alms, 24
Religion.
Din (observance). Of Abraham, 22 77 adopted by
126
sincere
2
r.
Noah, Md., Abraham, Moses, Jesus, 42 n
of
Jacob,
Islam is the true r., 3 17 Ms. are brethren
religion demanded by A., 7 K
;
SUBJECT INDEX
u
103
33 5 instruct others in r., 9 123 to you your r. to me ray r.,

no compulsion in r., 2 257 fight till the only religion be that of
A., 2 189
prayer and alms are true r., 98 4
Millah. Eight times for religion of Abraham, 2 124 129
3 89 4 124
77
6
q 162
12 38
16 124
2
38
once
of
former
prophets,
2
five times
of idolaters, 12 37
14 16
18 19 once of Jews and Christians, 2 114
7 86f
Ummah (religious community). Mankind originally one u., 2 209 10 ^
only one u. of Jesus and His predecessors, 23 54 21 92 split into sects,
to
21 93 e 160 ^. cou id have caused all to be of one u., 11 120 5 53
every u. observances enjoined, 22 66 u. of Noah, 40 5 Abraham, 16 121
Moses, 7 159 every u. had its apostle, 10 48 16 38 and its own book,
45 27 Ms. are the central u., 2 137 the best u., 3 106
" Renunciation " = Taubah. Title of S. 9.
Repentance. Turning from sin to A., 24 31 25 71 etc. amendment
of life, 4 20 etc.
condition of pardon, 4 20 9 5 etc.
with faith and good
works brings salvation, 19 61
Reprobates. Who had believed and then become infidels, 3 80 who
have made religion a sport, 6 69
Responsibility. No soul shall bear another's burden, 35 19 none
burdened beyond its power, 2 286 every soul in pledge for what it has
deserved, 74 41
guided and erring each bears his own load, 17 16; each
answerable for his good or evil, 41 46 6 12 etc. unbelievers responsible for
their blasphemy, 10 42
hearers of Md. responsible for attitude to his
message, 10 108 grades of recompense for deeds, 6 132 no ransom {'adl)
for soul at judgment, 2 45
predestination and accountability in one,
16 95. 8127M
Resurrection. Qiydmah = arising
haHh = awakening. Restoration of body to life, 86 8 derided by Meccans, 37 15 "
doubts
44 33_
63_
72
repelled, 75 s-6
56
foreshadowed by creation, 50 6" 14 a new
creation, 29 18 f
complement to birth and death, 80 20it possibility
proved by birth process, 75 37 40 56 57~62
prefigured by springtime,
30 18 49 and revival by rain, 22 5 35 10 7 55 following on two blasts
~
of trumpet, 36 49 54 and shout when all come forth to A., 50 40_43 then
just balances brought out, 21 48
and unbelievers no longer summoned to
believe, 30 57
" Resurrection " = Qiydmah. Title of S. 75.
in
r.,
109
Revelation.
Retaliation
[Inspiration: Scriptures.]
Qisds.
Confirms enactment of Mosaic law, 5
49
:
be exactly according to injury suffered, but patience is better,

16 127 42 38ff just retaliation is right, 22 40 59 rules of retaliation for
bloodshed, 2 173fr reprisals against sacrilege, 2 19 .
Rites = mansak. Appointed to every people, 22 35 66 Abraham and
Ishmael pray to be taught rites of Ka'bah, 2 122 rites of pilgrimage to be
accomplished, 2 196
Reward = thavmb. Bliss of the life to come, 3 139 141 195 } etc.
reprisals to
>
Ruh.
[Spirit.]
Rum =
Iiuyd
" Greeks."
Title of S. 30.
Visions].
S.
Saba.
34
14
"
An Arab
tribe of
a province of Arabia
Yaman, punished by A. for ingratitude,

of Bible, 27 22
[Solomon.]
= Sheba
104
for
" Saba " = Saba\ Title of S. 34.

Sabbath = Sabt. Israelites commanded not to break, 4 153
those who differ about it, 16 125 transgressors changed into
:
ordained
apes, 2
61
:
163
60
cursed by A., 4
punished by withdrawal of fish, 7

Sabeans Sdbi. Probably star worshippers. Coupled with Jews
and Christians as believers in A., 2 59 5 73 also with Magians, 22 17
Sdbllu^lldh = Way of A.
[Warfare.]
Sacred Animals. Of Arabs, no longer to be venerated, 5 102
.
Dhabh = slaughter. Intention of Abraham to sacrifice

his sod, 37 101
sacrifice of cow ordered to Moses, 2 63_
(2) Qurban =
offering.
Demanded by Jews to be consumed by fire from heaven, 3 179
brought by sons of Adam, 5 30 (3) Nahr = stabbing (of camel's breast)
to be done with prayer, 108 2
(4) Eadi = gift of animal sent to Ka'bah
for sacrifice, 2 192
5 2 96 98 Name of A. to be recited over beasts when
Sacrifice. (1)
slain at
Ka'bah, 22
34
~37
camel appointed
for Ms.,
22
37
of value only
38
with pious intention, 22

"Sad" = Sad. Title of
.
Sadaqah
A hill near
153
Mecca, to be visited at pilgrimage, 2
Safu.
Saff = "
Sdffat
S. 38.
[Alms].
Array." Title of
= " Ranks." Title
S. 61.
of S. 37.
Sahifah = book or roll. Ancient books, 20 133 honourable, 80 13

of Moses, 53 37
and Abraham, 87 18f pure pages (of Q.), 98 2 book
of judgment, 81 10 74 52
[Scriptures.]
Saints = Wall, pi. auliyd. Friends of A. to whom no fear or
grief, 10 63
Sajdah = " Adoration." Title of S. 32.
Sajdah = Prostration, 25 65 4 103
[Prayers.]
Saklnah. The Ark (tablet) of the Covenant with the Sakinah
(Shechinah) to come to Saul, 2 249 the divine confidence sent down
upon the Apostle and the faithful in danger, 48 4 26 9 26 40
Saldt.
[Prayers.]
Salih. A prophet sent to tribes of 'Ad and Thamud, but rejected
:
by
~7
Salsabil the softly flowing. A spring in Paradise, 76 18
them," 7
71
[Paradise.]
Salutations. [Deportment.]
Salvation. Unbelievers invited to najat deliverance (from hell),
40 44 Paradise is the reward of faith, well-doing, testimony, 103 2 * submission to A. and doing good, 2 106 repentance and prayer for pardon,
3 12730 repentance, faith, well-doiDg, 19 61 for those whose balance is
heavy, 23 104 with good works, 16 99 43 72 who labour for A., 16 34
7 41 who practise faith, prayer, alms, sexual moderation, fidelity, 23 111
repentance, faith, good works, 25 70 for men and women alike, 33 35
for Ms., Christians, Jews, Sabeans, who believe in A. and Judgment and
do good, 2 69 conditional on belief in Md.'s message, 47 2 obedience to
A. and His Apostle, 24 51 good deeds drive away evil deeds, 11 116
and do away sins, 2 273 A. will put away guilt of worst actions and
reward best actions of believers, 39 36 all die, and receive recompense
f
at resurrection, 3 182
in
pardon and acceptance at Judgment, 3
4
A.'s presence due grade, forgiveness, and provision, 8
love of A.
manifested to righteous believers at Judgment, 19 951
faith will not
avail if postponed to Judgment, 6 159
.
SUBJECT INDEX
The
Samiri.
artificer
who made
the golden
105
calf,
20
S7
.
[Moses.]
Saqar.
[Hell.]
Satan. [Devil.]
Saul = Tdlut. Made king ; receives the Ark and Covenant, tests
247 52
his forces by* drinking at river, with help of David slays Goliath, 2
" Scattering " = Dhuriyut. Title of S. 51.
zubur = tablets
Scriptures. Kitub = writing
suhuf rolls
lauh = slab. The archetypal book (ummuH kitub) with A., 13 39
tablets for people of monition, 16 45f
Scriptures of Jews are Book
of A., 2 95 3 22 a lucid book each to Moses and Aaron, 37 117
Writing,
Wisdom, and Prophecy granted to Israel, 45 15 and to Prophets generally,
6 89f only to two other peoples, 6 157 prophecy and writings to Abraham's posterity, 29 ^
no Scriptures granted to opponents of Md.,
68 37f 47 people to whom they are granted should believe, 74 31f rolls
of Abraham and Moses tell of life to come, 87 17 ff
ancient rolls contain
clear proofs of this revelation, 20 133
tables appealed to against Meccans,
54 43 Ms. to discuss kindly with people of Scriptures, 29 45 doubts as
to Scriptures to be solved by inquiry from their readers, 10 94
earlier
and later Scriptures to be alike believed, 4 135 verbal quotation of Ps.
37 29 (the only one in Q.), 21 106
reference to Law and Evangel
(Mk. 4 a8 ), 48 29 : Ms. accept all Scriptures sent down by A., 42 14 ; 29 45
they are confirmed by Q., 10 38 2 38 etc.
.
;
:
>
Scriptures (People of). [AhluH Kitub.']

bahr.
Oath confirming judgment, by the swelling sea, 52 6
compared to boundless revelations of Rabb, 18 109 towering ships in sea
Sea =
are signs of A., 42

Sea.]
31
it is
R.
Seal of the Prophets

Md., 33
who
speeds the ships at sea, 17
= Khutimu'n
68
[Red
Title claimed
Nabiyin.
by
40
Sects
Split
firqah.
up
religion, rejoice in
own
30
party,
31
:
re-
probated by A., 42 n did not arise in Israel till Law was given, 10 93
did not arise among people of Scriptures till after Q. came, 98 3 3 17 101
Jews and Christians separated through jealousy, 42 13
sectarianism
prevented followers of former faiths from accepting Islam, 2 234
" Sent Ones " = Mursalut.
Title of S. 77.
Seven Sleepers of Ephesus. Story of Christian youths immured
during persecution of Decius, told in S. 18, the Cave, 8~2G
Shafu'ah.
[Intercession.]
Shams = " Sun." Title of S. 91.

Shechinah. [Sakinah.']
Ships. From the ark of Noah onwards
a token of Providence,
~
36 41 6 ; 23 22 A.'s instruments for enrichment by trade, 17 68 ~ 72 45 u
a sign of the goodness of A., 30 45 42 31
Shirk.
[Idolatry.]
:
"
Short Measure
Shu'aru
"
Tatflf.
Title of S. 83.
[Jethro.]
Shuâib.
Shura
"
Counsel."
" Poets."
Title of S. 42.
Title of S. 26.
Muntahu =
the Plum tree of the Boundary.

On the outwhich Gabriel appeared, 53 8_ 18
Signs of A.'s working. Frequently of creation, 30 19 ~21 45 2~ 8 10
~
nature, 17 13
41 37fl life of world, 30 22 27 etc. [Miracles.]
Sidratu'l
skirts of Paradise, near
106
Register of deeds. Rolled up against Judgment Day, 21 104

register of the deeds of the wicked kept in hell, 83 7 s
Sin (dhanb, TchaWah, ithm). R. is merciful to those who avoid great
avoid great sins, A. will blot
sins and commit only venial faults, 53 33
out faults, 4 35 the unpardonable sin is polytheism (shirk), 4 61 116 deathbed repentance not accepted, 4 22
Sinai = Tut or " the mountain." Moses called on the right side of
53
28 *: sees fire on slope, 28 29 olive tree on S., 23 2: S. lifted
S., 19
Sijill
Sijjin.
2 60 87 4 153
Sins. Covetousness, 92 8n pride, 17 39 envy, 113 5 extravagance,
17 28f
niggardly and ostentatious almsgiving, 4 411
7 29
infanticide,
60 12 condemnation of lawful food, 6 141 cheating, 83 16 suspicions
and slander, 49 12 4 112 theft, 60 12
SiratiCl Mustaqlm = the Right Way.
Fear A. and obey me, this is
the right way, 3 44 lead us on the r. w., 1 5
About 30 times in Q.
Slavery. Captives enslaved by prophets after warfare, 8 68 slave
the absolute property of his master as man is of God, 16 77 30 27 female
slaves may be taken as concubines at discretion, 4 3 29 33 49 provision
to be made for marriage of female slaves, 24 32
not to be forced to
prostitution, 24 33
married women may be taken to wife if captives, 4 28
man free from restrictions in case of female slaves, 23 6 slaves to be
kindly treated, 4 40 if able to redeem themselves not to be prevented,
24 33 believing slave better than infidel freeman, 2 22.
up over
Israel,
"
Smoke " = DuMan.
Sodomy.
" Soil "
Title of S. 44.
[Punishments.]
Balad.
Title of S. 90.
Solomon = Sulaimun.
Slaughters horses which caused him to forget

worship and is made autocrat of winds and demons, 38 2939 21 81f
wisdom in judgment, 21 78f
dealings with jinns, animal creation, and
Queen of Sheba, 27 1645 winds and jinn work for him till after death,
;
34
n- 13
Sorcery.
Soul =
[Magic]
The individual
nafs.
Sound in
faith
responsible for actions, 3
[Hanif~\.
Soothsayer = Kahin.
Md.
29
Q. is not the word of

as., 69 .
Spells. Against evils of creation, night, witches, and envy, 113 15
against whispering Satan, jinns and men, 114 16
M Spider " = 'Ankdbut. Title of S. 29.
Spirit = Ruli. (1) Generally. Descends on Night of Power, 97 4
sent down, with angels, on
proceeds at command of Rabb, 17 87
whomsoever A. pleases, 16 2 40 15 sent to Md. with inspiration, 42 52 :
strengthens believers, 58 22 (2) BuhiClAmin = the Faithful Spirit, brings
down Q. in Arabic from the Lord of the Worlds, 26 192 6 (3) BuhuHlah
= the Spirit of God. The Messiah Jesus is a Spirit from Himself, 4 169
is
not a
s.,
52
42
whom we
breathed of our Spirit, 21 91 6Q 12 A. breathed His

Spirit into Adam, 32 8
15 29 38 72 (4) Buhu'l Qudus, = Holy Spirit,
Jesus son of Mary, strengthened by H. S., 2 81 254 5 109
" Splitting asunder " = Inshzqaq. Title of S. 84.
" Spoils " = Anfal. Title of S. 8.
Mary, into
Spoils. [Warfare.]
" Star " = Najm. Title of S. 53.
SUBJECT INDEX
* Starry
107
Sky " =
Buruj. Title of S. 85.

guide
adore A., 22 18
Stars. Created with sun and moon, 7 52
men by land and sea, 16 16 6 97 serve mankind, 16 12 Abraham prevented
from worshipping s., 37 86 6 76 blotted out and fall at judgment, 77 8 ; 81 3 .
" Steps " = Ma'arij. Title of S. 70.
:
Title of S. 28.
Qasas.
Suicide. Forbidden, 4 33
Sulaimdn, [Solomon.]
Sun.
M Story "
Worshipped by
idolaters,
27
24
:
Abraham prevented from
adoring, 6
serves mankind, 14 37
worship forbidden, 41
61
w
divine laws, 29
31
etc.
perishes at judgment day, 75 9 ; 81
" Sun " = Shams. Title of S. 91.
Supererogation = Nafl. Extra prayers, 17 81
Surah, section of Q., mentioned 2 21 4 1 etc. [Qur'an.]
78
37
under
Swearing. [Oaths.]
Swine's Flesh. Prohibited together with
5
146
16
* 16
" Table
carrion, blood, etc., 2
16S
;
[Pood.]
Mffidah. Title of S. 5.
[Moses.]
Tdbut. [Ark.]
Tdghubun = " Mutual Deceit." Title of S. 64.
Tughut. An idol of the Quraish, 4 54 2 257 259
Tables of Law.
Ta"
Ha.
Tahrif
Title of S. 20.
[Corruption].
Tahrim = Prohibition. Title of S. Q6.

Takdthur = " Desire of Increasing." Title
Takwir = " Folded Up." Title of S. 81.
Talaq = "Divorce." Title of S. 65.
of S. 102.
[Saul.]
Tdlut.
Tariff
Night-comer."
Tasnirn.
Title of S. 86.
fountain in Paradise, 83 27 *.
" Short Measure." Title of S. 83.
Tat/if =
Taubah. [Repentance.]
Taubah = " Renunciation."
Title of S. 9.
[Pentateuch.]
Circuit of Ka'bah
enjoined, 22 27
[Pilgrimage.]
Tavjaf.
Tayammurn = Sand purification. [Ablutions.]
Taurdt.
Temporary marriage =
of wealth
after cohabitation,
Testimony
to
Wives may be sought by means

be returned
= Shahddah. Law of, 5 105 7

rebellious tribe to whom Salih
to
them, 4
28
.
Thamud.
Tliavjdb.
[Reward.]
Theft.
mut'ah.
dowry
Punished by amputation of hand, 5
was
sent, 7 71
71
,
etc.
42
.
Things Forbidden. [Food Usury.]

" Those who drag forth " = Ndzi'dt.
Title of S. 79.
Throne of God (Kursi). Reaches over heaven and
:
arsh) borne
"
by eight angels
Thunder " =
= "Fig."
Tin
Ba'd.
at
Judgment Day, 69
Title of S. 13.
Title of S. 95.
17
.
earth,
256
:
108
Treaties
specified, 9
'Ahd.
58
Broken by enemies, 8
to
be observed
for
time
4
.
offers to show Adam the Tree of Eternity (Khuld),

forbidden lest they become immortal, 7 19 on tasting of
it they see their nakedness, 7 21 .
Tribute. Poll tax (Jizyah) to be imposed on Jews and Christians
refusing Islam, 9 29 .
Tree.
20
118
Satan
says
it is
= Mumtaliinah. Title of S. 60.

Trinity. Say not " three ", 4 169
A. is not the third, besides
Messiah son of Mary and His mother, 5 76f 79 Jesus never said u Take me
and my mother as two gods beside A.," 5 116
[G-od.]
" Tried"
>
" Troops " = Zumar. Title of S. 39.

Trumpet = Sur. [Resurrection.]
Tur = < Mountain." Title of S. 52.
Tiir.
[Sinai.]
U.
Ulu'l l Azm
Apostles, 46 34 .
Ummah.
TJmml
7
Possessors
of
constancy
title
given
certain
to
[Apostles.]
[Beligion.]
of the people, or perhaps, illiterate
a designation of Md.,
156
.
Ummu'l Kitab =
original writing. Of the tablet on which A.'s decrees

of the verses (ayat) of the Q., 3 5 .
'Umrah = the lesser Pilgrimage or visitation of the Holy Places at any
time offering to be brought, 2 192 only allowed to Ms., 9 18 .
" Unbelievers " = Kafirun. Title of S. 109.
" Unity " = Jkhlas. Title of S. 112.
Unity.
[God.]"
Usury. Usury banned by A., alms rewarded, 30 38 selling allowed,
usury forbidden on pain of hell fire, 2 276fE to be abandoned, 3 125
are inscribed, 13
39
[Ezra],
'Uzza: an Arabian
'TJzoiir
19
53
idol,
[Idols.]
V.
Of women, 24 31
" Victory " = Fath. Title of S. 48.
Virtues. Some follow evil, some a middle
Veiling.
merit, 35
23
5f
:
29
moderation in
liberality,
134
:
30E
course,
191
some excel
in
in sexual indulgence,
things, 7 198 justice, 16 92 ; 4

faithfulness to engagements, 16 93f
5 1 , etc.
making the best of
witness, 4
17
61
:
truth in
and vows,
76 7 obedience to authority, 4 62 patience, 2 148 f, etc.: endurance,

16 98 benevolence to kindred, 16 92 kindness to orphan and poor, 93 9f
4 *-7 40 without waste, 17 28f liberality, 2 191 47 38ff
Pharaoh's
Of Abraham, 37 105 Joseph, 12 5
Visions = ruya.
~
dreams, 12 43 9 Md., 17 62
:
'
W.
Wall.
[Saints.]
Waqi'ah
= " Inevitable."
Warfare.
Jihad fl
Title of S. 56.
sabila^lldh
Strife in the
Way
of God.
Those
SUBJECT INDEX
109
driven from their homes for the faith allowed to fight, 22 40fl a revelation
of divine truth, 8 5 10 ; command to fight must be promptly obeyed,
47 22 f
h ag sen d own i ron as an ev ii an d a benefit to man, 57 M
slaughter of enemies enforced by confused stories of Saul and others,
2 24452 W ar to be waged in the cause of A. against enemies, 2 186 9
after four months' immunity, 9 w
against infidel neighbours, 9 124
against Jews and Christians, offering Islam or tribute, 9 29
precautions
and tactics, 4 73 : Md. to consult believers and trust in A., 3 153 strike
12
fight till religion is all of A., 8 40
off heads and finger tips, 8
war in
sacred months may be a duty, 2 214 avoid insincere mediation, 4 87 ;
allow no overtures at time of vantage, 47 37 details of battle of Badr,
8 4351 3 n wayfarers not to be indiscriminately looted, 4 96 war to be
followed by religious instruction, 9 123 : rank of warriors above that of noncombatants, 4 97 the fighter is on the side of A., 4 78 exile especially
acceptable, 2 215 the slain on God's path are living, 2 149 3 163 : they are
exile and death in way of A. rewarded to men or women,
martyrs, 4 71
3 193ff death in His path better than wealth, 3 151f rewarded by Para5ff
5 39 rich booty granted and more to come, 48 20t : booty
dise, 47
;
belongs to A. and Apostle, 8 1>42 59 7 captives in power of captors, to
70f 47 4f : encouragements
to
kill, sell, hold to ransom, liberate, convert, 8
"
fl
..66f
n
61
especially after defeat of 'Uhud, 3 n 7 24, etc.
fight, 8
9 42" especially of Badawin, 9 87~10 blame
slackness rebuked, 61 2r
f
prayer for victory over infidels, 2 286 victory of
to the timid, 2 212
Badr a sign from A., 3 u it was A. who slew enemies, 8 17 siege of
~
Madina raised, 33 9 27 victory sealed at Hudaibiya, 48 1 divine help in
taking of Mecca, 110 lfl
"Water. The origin of life in the Creation, 21 31
Week. Heaven and earth created in six days, 7 52 Sabbath instituted only for those who differed about it, 16 125 on Friday suspension
of work at prayer time, 62 9fl
Weights and Measures. To be just and full, 7 83 unfairness to
:
j.
be punished on Judgment Day, 83 1 fl

Widow. To wait four months and ten days before remarriage,
2 234
to be left a year's maintenance after death of husband, 2 241
Wills. [Inheritance.]
Winds. Hurricane (Sarsar), 69 6 desiccating blast {'aqlm), 51 41
fertilising winds (lawaqih), 15 22 harbingers (muhashshirdt) of rain, 30 47
Wine = Khamr, intoxicant. In it is sin and advantage, but sin
an abomination of Satan's work, 5 92
greater than advantage, 2 216
rivers of delicious wine in Paradise,
served by butler to Pharaoh, 12 41
47 16
.
Witchcraft. [Spells.]
Witness. [Testimony.]
Wives.
Women.
[Marriage Muhammad.]
Reward to good men and good women, 33
:
36
:
modest
treatment of women converts,

behaviour and veiling enjoined, 33
60 10fl penalties for defamation of virtuous women, 24 *" 9 23
69
"
Women " =
Word
Nisd\
Title of S. 4.
of God. [Qur'an Scriptures.]

" Wrangler " = Mujadilah. Title of S. 58.
:
Writing = Kitub. [Scriptures.]

Works. Sent before to A. and recompensed, 73
*>
absolutely
110
revealed at Judgment Day, 99

tion.]
Wuzu\
82
[Judgment Day
5.
Salva-
[Ablutions.]
An
Yaghuth.
71
idol,
23
.
Yahyu.
[John.]
Ya'juj.
[Gog.]
Yaqin. [Death.]
Ya'qub. [Jacob.]
Ya
Title of S. 36.
Sin.
Yathrib.
[Medina.]
An
Ya'uq.
idol,
71
23
.
Yunus = " Jonah.

Yusuf = " Joseph."
1
Title of S. 10.
'
Title of S. 12.
Z.
Zdbur
[David
Psalter.
Scripture.]
Zaid. Freedman and adopted son of Md. divorce of his wife Zainab
in Md.'s favour commended by A., 33 37
Zakarya. Zachariah. Father of John the Baptist. Coupled with
John, Jesus and Elijah as just, 6 85 foster father to Mary, receives
promise of son, 3 32 6 his prayer and its answer, 19 112 21 89 f
Zakdt = purification, i.e. alms of obligation. [Alms.]
:
= " Earthquake.'' Title of S. 99.

= Ginger, an ingredient in the beverage of Paradise, 76 17
Zaqqum. An infernal tree, the fruit of which the damned must eat,
6 - 4
44 43 ~ 6 56 51
Zodiac (Signs of). MintaqatuH buruj = the zone of constellations.
Zahalah
Zanjdbil
37
fl
Oath by
*
15 16
constellations, 85
1
:
placed in heaven and adorned by A., 25
Zulia
" Brightness."
Zukhruf
Zumar =
=
"
"
Title of S. 93.
Ornaments."
Troops."
Title of
Title of S. 39.
S 43.
.
62
;
SERIAL LIST OF SURAHS.*

Title of Surah.
No.
Quoted in English
as-
Opening
3.
Fatihah
Baqarah
Al 'Imran
Family of 'Imran
4.
Nisa'
Women
5.
Ma'idah
Table
6.
An'am
Cattle
A'raf
Anfal
Araf
Renunciation
10.
Taubah
Yunus
11.
Hud
Hud
12.
Joseph
14.
Yusuf
Ra'd
Ibrahim
15.
Hijr
Hijr
1.
2.
7.
8.
9.
13.
Cow
Spoils
Jonah
Thunder
Abraham
Nafcl
Bee
17.
Asra
Night Journey
18.
Kahf
Cave
19.
Maryam
Ta Ha
Maiy
22.
Anbiya'
Hajj
Prophets
Pilgrimage
23.
Mu'minun
Believers
24.
25.
Niir
Light
Furqan
Distinguisher
26.
Shu'ara'
Poets
27.
28.
29.
Naml
Ant
Qasas
'Ankabut
Story
Spider
16.
20.
21.
TaHa
Rum
Greeks
31.
32.
Luqman
Luqman
Sajdah
33.
Ahzab
Adoration
Confederates
34.
Saba'
Mala'ikah
Ya Sin
30.
35.
36.
Saba
Angels
YaSln
of the Surahs have alternative names as Banu Isrd'il for Asra

These may be found in the index to Fluegel's edition of the Qur'an
or in Hughes' Dictionary, pp. 490-2.
(17).
A few
112
No.

Title of Surah.
Quoted in English as
37.
38.
39.
Sad
Eanks
Sad
Zuniar
Troops
40.
Mu'min
41.
42.
43.
44.
45.
46.
47.
48.
49.
Fussilat
Made
Shura
Zukhruf
Counsel
Dukhan
Smoke
Jathiyah
Kneeling
Saffat
Believer
Plain
Ornaments
Ahqaf
Ahqaf
Muhammad
Muhammad
Fath
Victory
Apartments
51.
Eujurat
Qaf
Dhariyat
52.
Tur
Mountain
53.
Najm
Qamar
Kahman
Star
50.
54.
55.
56.
67.
58.
59.
60.
61.
62.
63.
64.
Waqi'ah
Hadid
Qaf
Scattering
Moon
Merciful
Inevitable
Iron
Mujadilah
Wrangler
Hashr
Mumtahinah
Emigration
Tried
Saff
Array
Assembly
Jumu'ah
Munafiqun
Taghabun
Hypocrites
Mutual Deceit
65.
Talaq
Divorce
66.
67.
Tahrim
Mulk
Qalam
Haqqah
Prohibition
Kingdom
Pen
Ma'arij
Steps
Nuh
Noah
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
"
Jinn
Muzammil
Infallible
Jinn
Enfolded
Mudaththir
Enwrapped
Qiyamah
Kesurrection
Insan
Mursalat
Man
Naba
News
Nazi'at
Those who Drag Forth

He frowned
Folded up
'Abasa
Takwir
Sent Ones
TatM
Cleaving
Short Measure
Insniqaq
Splitting
Buriij
Starry
Tariq
Night-comer
Most High
Infitar
A'la
Asunder
Sky
SERIAL LIST OF SURAHS

No.
Title of Surah.
Quoted in English
as
88.
Ghashiyah
89.
90.
Fajr
Overshadowing
Daybreak
Balad
Soil.
91.
92.
Shams
Sun
Lail
Night
93.
Zuha
Brightness
94.
95.
96.
97.
Inshirah
Expanding
Tin
Fig
98.
99.
100.
101.
102.
103.
104.
105.
106.
'Alaq
Clots of Blood
Qadr
Power
Baiyinah
Zalzalah
'Xdiyat
Qari'ah
Clear Evidence
Earthquake
Chargers
Blow
Takathur
Desire of Increasing
'Asr
Afternoon
Backbiter
Elephant
Quraish
Humazali
Fil
107.
Quraish
Ma'tin
108.
Kauthar
109.
110.
Kafirun
Unbelievers
Nasr
Help
111.
Abu Lahab
Abu Lahab
112.
Ikhlas
Unity
113.
Falaq
114.
Nas
Dawn
Men
Necessaries
Abundance
113
DATES CONNECTED WITH THE

QUR'AN.
A.H.
A.D.
570.
576.
Birth of
He
Muhammad
is left
at
an orphan
Mecca.
to the care of his paternal uncle
Abu
Talib.
595.
605.
610.
611.
613.
615.
Married to Khadaijah
'All and adopts Zaid bin Harith as son.
Meditations in cave on Mount Hira'.
First revelation, followed by blank interval (Fatrah).
Kevelations resumed.
First migration of persecuted Muslims to Abyssinia, and
Becomes guardian of
return.
Temporary concession to idolaters; immediately revoked.

Second migration of Muslims to Abyssinia,
617-9. Muslims under the ban of the Quraish.
619. Death of Khadaijah and Abu Talib.
Unsuccessful mission to Ta'if and vision of believing jinn.
620.
621.
Twelve believers from Medina pledge obedience to Allah and
615.
616.
the prophet.
More than seventy
622.
give a similar pledge at 'Aqabah.

Hijrah or flight of Muhammad and his adherents from Mecca
to Medina.
The Era of Islam 20th June, 622. (As the
first year of this era begins in the middle of the Christian
year, there is often a discrepancy between the relations of
A.D. and A.H., e.g. May A.D. 623 would fall in A.H. 1,
while July of the same year would be dated A.H. 2)
.
Dec. First attack on Meccan caravans under Hamzah's
623.
Followed by
622.
622.
.1
command
personal
more, of which three under Muhammad's

leadership.
Divine command to fight the
five
idolaters
....
Fast of Ramazan substituted for Day of Atonement

Mecca as Qiblah instead of Jerusalem
Jan.
Victory of Muslims over Quraish at Badr
624
Feb. Jewish tribe of Ban! Qainuqa' driven into exile
624-5. Fatimah married to 'All. Birth of Hasan and Husain
Reverse of Muslims in Battle of 'Uhud
625.
625. Ban! Nadhir (Jews) attacked and driven into exile
626.
Muhammad marries Zainab, the divorced wife of Zaid his
adopted son. 'Ayishah accused and defended
623.
623.
624.
2
2
2
2
2
2
DATES CONNECTED WITH THE QUR'AN

A.D.
627.
627.
Siege of
Medina and Battle
of the
Trench
115
....
....
....
Jewish tribe of Ban! Quraizah slaughtered

627-8.
Seventeen small expeditions and raids
628.
Muhammad and his followers make the Lesser Pilgrimage as
" Pledge of the Tree "
far as Hudaibi3 ah.
628.
Muhammad despatches summons to accept Islam to the
monarchs of Byzantium, Persia and Abyssinia
Conquest of Khaibar
628.
...
...
Greater Pilgrimage performed.

Muhammad marries
Maimiinah, his tenth wife after Khadaijah's death
630.
Conquest of Mecca and destruction of idols at Ka'bah
Victory at Hunain.
630.
Repulse at Ta'if
630.
Mary the Coptic slave-girl bears a son (Ibrahim) to M.
630-1. Deputations of submission from Arabian tribes
630.
Submission of Ta'if and destruction of idols
631.
Proclamation of the "Release," enjoining warfare against
629.
A.H.
5
5
6
6
7
7
The
.....
.
...
....
.
'
idolaters
7
8
8
9
9
9
9
Submission of sundry Christian tribes
Farewell Pilgrimage and announcements by M.
.10
11
Sickness and death of
632-5. Qur'an collected into one volume by Zaid ibn Thabit under
11-14
order from Abu Bakr
Revision of Qur'an and establishment of one standard text
651.
631.
631.
632.
by order of 'Uthman
30
COMPARATIVE TABLE OF VERSE NUMBERINGS

IN FLUEGEI/S AND IN INDIAN EDITIONS
(INCLUDING WHERRY'S EDITION OF SAFE'S
TRANSLATION) OF THE QUR'AN.
S.= Surah F. =Fluegel verse numbers I. = Indian verse numbers.
Only variant numbers are marked the others tally. Where
the markings tally the first and last Nos. of the identical series are
;
given.
Quotations in this book are according to Fluegeh
s.
1
F.
i
I.
1
F.
I.
S.
F.
I.
S.
F.
I.
S.
F.
I.
21
23
24
25
26
27
28
29
30
47
48
49
50
50
72
77
51
52
53
98
99
J 05
22
23
24
25
26
27
28
29
30
3i
7
8
32
33
34
35
6
7
1
S.
7
8
9
10
ii
12
13
M
15
16
17
18
19
20
9
10
11
12
13
36
37
38
15
39
40
16
17
18
19
20
21
22
3i
41
42
43
44
45
46
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
7i
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
7i
72
73
74
75
76
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
9i
92
93
94
95
96
97
78
79
80
81
82
83
84
^5
86
87
88
89
90
9i
92
93
94
95
96
97
98
99
100
101
102
103
100
101
104
106
107
108
109
102
103
104 no
105 in
106 112
107 113
108 114
109 115
no 116
III 117
112 118
113 119
II 4 120
H5 121
116 122
117 123
118 124
119 !25
120 126
121 127
122 128
123 129
124 I30
118
F.
s.
I.
S.
F.
I.
[25
31
70
[26
32
71
-33
[72
[27
[28
[29
[30
[31
132
133
!34
135
136
137
138
139
140
141
142
143
J
44
r 45
146
147
148
x 49
l^
1
51
152
J 53
154
1
55
156
1 57
158
159
160
161
162
163
164
165
166
167
168
169
^34
^35
[36
[37
t38
t39
140
141
142
143
144
*45
146
147
148
149
150
151
152
153
154
*55
156
*57
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
J
73
174
S.
77
[78
[74
175
[76
[77
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
[79
[80
[81
[82
r8 3
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
200 204
201 1205
202 206
203 207
208
209
210
211
212
213
214
211 215
212
216
213
214 217
204
205
206
207
208
209
210
222
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
S.
I.
71
1 .68
2 72
269
270
'
273
/D
222
234
*77
235
278
236
237
238
239
240
241
242
243
244
245
246
,247
'248
1
249
250
251
252
253
254
255
256
^
2
\
276
<*?
57
258
2 59
260
261
262
263
264
265
|266
267
286
:7
-75
I.
31
<
F.
271
272
'
274
'* 273
175 274
221
221
F.
S.
I.
2 215 218
216 ~T~
217
2l8
220
219
220
75
76
F.
276
277
278
286
32
33
34
35
36
37
38
39
40
4i
42
A
43
3
O
1
I
2
3
7
8
7
8
9
10
9
10
11
12
11
12
13
14
15
13
14
15
16
17
18
16
17
18
19
20
26
27
28
29
30
19
20
26
27
28
29
30
3i
32
33
44
34
35
36
37
38
39
40
4i
42
43
44
45
46
47
48
49
50
45
5i
46
47
48
49
5
52
53
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
TABLE OF VERSE NUMBERINGS

s.
F.
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
9i
92
93
94
95
96
97
98
99
100
IOI
102
103
104
105
106
107
108
109
no
in
112
113
114
"5
116
117
I.
S.
P.
78
79
80
118
119
120
121
121
122
123
124
!25
126
127
128
129
I30
131
132
133
*34
135
136
81
82
83
84
85
86
87
88
89
90
9i
92
93
94
95
122
123
124
125
126
127
128
129
130
131
IOI
132
133
!34
135
136
137
138
139
140
102
141
96
97
98
99
100
103
104
105
106
107
108
109
no
in
112
113
114
115
116
117
118
119
120
142
143
144
145
146
147
148
149
x 5
151
152
1 53
!54
*55
156
157
158
159
S.
P.
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
S.
165
166
167
168
169
170
171
172
173
174
*75
176
177
178
t-75
179
176
177 180
178 181
179
182
180
181 183
182 184
183 185
184 186
185 187
186 188
187 189
188 190
189 191
190
192
37
138
139
140
141
142
143
144
145
146
147
148
149
*5
151
191
192
193
194
195
152
153
154
*55
156
196
57
158
159
160
161
162
163
164
I.
197
198
199
200
193
194
195
196
197
198
198
F.
119
I.
S.
F.
I.
46
43
44
47
48
49
50
7
8
51
9
10
8
9
11
10
12
13
11
to
12
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
3i
32
33
34
35
36
37
38
39
40
4i
42
43
44
45
13
J
4
15
16
!7
18
19
20
21
22
23
24
25
26
27
28
29
30
3i
32
33
34
35
36
37
38
39
40
4i
42
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
45
46
47
48
49
50
5i
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
7i
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
120
s.
F.
I.
S.
F.
I.
S.
F.
89
90
87
88
89
90
140
141
142
91
92
93
94
95
96
97
98
99
100
IOI
102
103
104
io 5
106
141
142
143
144
9i
H5
92
93
94
95
96
97
98
99
100
146
147
148
149
150
r 5*
152
153
154
155
144
145
146
147
148
149
150
151
152
153
I 54
1 55
156
157
156
158
157 159
158 160
159 161
160 162
161 163
162 164
163 165
164 166
165 167
166 168
167 169
168 170
169 171
170
172
IOI
102
103
104
!5
106
107 107
117 117
118
118
1
KJ
119
119 120
I20 121
121 122
122 123
123 I24
I24 125
125 126
126 127
I27 128
128 129
129 I30
130 131
131 132
132 133
133 !34
134 135
135 136
I36 137
137 138
138 139
139 140
H3
J-
171
172
T
73
174
*75
173
174
*75
176
177
O
Jm
4
5
I.
S.
7
8
9
10
11
6
7
8
12
13
14
15
16
13
17
18
15
19
9
10
11
12
16
20
17
21
22
18
19
23
24
25
26
27
28
29
30
20
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
21
22
23
24
25
26
27
28
29
30
3i
32
33
34
35
36
37
38
39
40
41
42
43
F.
I,
S.
F.
I.
50
46
92
51
47
90
9i
92
52
53
54
55
56
57
5^
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
KJkJ
44
89
90
45
91
vd
48
94
95
96
97
49
50
51
52
53
54
55
56
57
58
59
60
98
99
100
IOI
102
103
104
105
61
62
63
64
65
66
67
68
69
70
I106
107
108
109
93
94
95
96
97
98
99
100
IOI
102
103
104
105
106
107
108
109
no no
III in
120
120
7i
65
72
73
66
\J\J
74
67
68
69
70
65
66
67
68
69
70
75
76
77
78.
79
80
81
82
83
71
72
73
74
75
87
76
77
78
79
80
88
89
81
82
84
85
86
7i
72
73
74
75
76
77
78
79
80
81
82
83

s.
F.
I.
S.
83
84
85
86
87
88
89
90
84
85
86
87
88
89
90
9i
9i
92
92
93
93
94
95
94
96
95
96
97
98
97
98
99
99 100
100 IOI
IOI 102
102 103
103 104
104 105
105 106
106 107
107 108
108 109
109 no
no in
112
113
114
115
116
116 117
117 118
118 119
119 120
120 121
121 122
122 123
123 124
I24 !25
125 126
126 I27
127 128
III
112
113
114
115
P.
I.
S.
128 129
129 130
130 131
131 132
132 133
133 134
x 34
135
135
136
136
137 J 37
162 162
163
163
164
164 165
165 166
1
j
4
5
4
5
6
7
8
9
10
n
12
13
14
15
16
J
7
18
19
20
21
22
23
24
25
26
27
6
7
8
9
10
n
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
F.
I.
s.
F.
I.
S.
28
29
30
72
73
74
75
76
77
78
79
80
81
82
83
84
^5
86
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
29
30
3i
32
33
34
35
36
37
38
39
40
4i
42
43
44
45
46
47
48
49
50
5i
52
53
54
55
56
57
5^
59
60
61
62
63
64
65
66
67
68
69
70
71
3i
32
33
34
35
36
37
38
39
40
4i
42
43
44
45
46
47
48
49
50
5i
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
7i
72
73
87
88
89
90
9i
92
93
94
95
96
97
98
99
100
IOI
102
103
104
105
106
107
108
109
90
9i
92
93
94
95
96
97
98
99
100
IOI
102
103
104
105
106
107
108
109
no
in
in
112
113
114
112
113
114
115
116
117
118
no
"5
121
F.
I.
116 119
117 120
118 121
119 122
120 123
121 124
122 125
123 126
124 127
125 128
126 129
127 130
128 131
129 132
130 133
!34
131
!35
132 136
133 137
134 138
135 139
136 140
137 141
138 142
139
143
140
141 144
142 J 45
J 43
146
144
145 147
146
148
147
148 149
149 150
150 I 5 1
T 5*
152
152 !53
153 J 54
154 155
*55 156
156 1 57
157
158
158
159 159
122
s.
P.
165
166
167
168
169
170
171
172
173
!74
*75
176
177
178
179
180
181
182
183
184
185
186
187
188
190
S.
F.
!65
166
167
168
169
170
171
172
*73
174
*75
176
177
178
179
180
181
182
183
184
185
186
36
37
38
39
40
202
203
204
205
1
192
193
194
195
196
197
198
199
200
201
35
41
42
43
44
45
46
47
48
49
50
5i
52
53
54
55
56
57
58
59
60
61
62
63
187
188
190
191
192
i93
194
195
196
197
198
199
200
201
202
203
204
205
206
191
I.
35
64
65
66
67
68
69
70
71
72
73
74
75
76
9
I.
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
5i
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
60
60
S.
F.
I.
61
62
61
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
9i
92
93
94
95
96
97
98
99
100
IOI
102
103
104
io 5
S.
F.
106
107
108
109
62
63
64
65
66
67
68
69
7
7i
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86 10
87
88
89
90
9i
92
93
94
95
96
97
98
99
100
IOI
102
103
104
no
I.
S.
F.
I.
io 5
10
27
28
29
30
26
27
28
29
30
106
107
108
109
in no
112 in
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
9
10
11
9
10
12
13
11
12
14
13
14
15
16
15
16
17
18
19
20
17
18
19
21
20
22
23
24
25
21
26
22
23
24
25
3i
32
33
34
35
36
37
38
39
40
4i
42
43
44
45
46
47
48
49
50
5i
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
7i
3i
32
33
34
35
36
37
38
39
40
4i
42
43
44
45
46
47
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BIBLIOGRAPHY.
There is, of course, a great mass of works on the Qur'an, but
being here concerned with the Teachings of the Qur'an as such,
I only refer to works on that subject or closely allied to it.
i.
THE)
QUR'AN IN ARABIC, AND CONCORDANCES.
The best edition for the Western student is Corani Textus

Avabicus, edited by Gustavus Fluegel, Leipzig, 1858, third edition,
often reprinted. A handy edition has been published by the
Ahmadiya Mission at Woking, entitled The Holy Qur'an (Islamic
Review Office, 191 7). It contains the Arabic text side by side
with an English translation, revised in the sense of the Ahmadiya
tenets by Maulvi Muhammad Ali.
Dr. Fluegel also compiled a
Concordant ia Corani (Leipzig, 1842). Miftahul Quran, by the
Rev. Ahmad Shah, contains a Concordance with a complete
Glossary, giving meanings both in English and Urdu (Lazarus
and Co., Benares, 1906).
ENGLISH TRANSLATIONS OF THE QUR'AN.

The
earliest is by G. Sale, The Koran.

It appeared first in
together
and
has
often
is
reproduced,
been
reprinted.
It
1734,
with Sale's Preliminary Discourse in the Commentary edited by
the Rev. E. M. Wherry, D.D., in Triibner's Oriental Series, 1882-6.
The Qur'an, by E. H. Palmer, appeared in two volumes in the
Sacred Books of the East Series (1880)
and in one volume by
Oxford Clarendon Press, 1908. The Koran, by the Rev. J. M.
Rodwell, has been published in several editions. The handiest
is Dent's in " Everyman's Library."
It has the surahs arranged
,
in chronological order.
INTRODUCTIONS TO THE QUR'AN.

impossible to separate entirely between the biographies
The
treatises on the teaching of the Qur'an.
biographies mentioned are those which contain a substantial
element dealing with the distinctive teaching of the book.
Geschichte des Qorans, by Theodor Noeldeke (second edition,
Leipzig, 1909), is still the leading work on the history of the book.
The Historical Development of the Qur'an (S.P.C.K.), by Edward Sell,
It
of
is
Muhammad and
BIBLIOGRAPHY
136
follows Noeldeke's arrangement with plentiful textual quotations.

Original Sources of the Quran, by W. St. Clair Tisdall (S.P.C.K.,
1905), and Judaism and Islam, by Abraham Geiger (Simpkins,
1898), deal with derivation from previous religions.
The Life of
Mahomet, by Sir William Muir (Smith, Elder, 1894), Das Leben
und die Lehre des Mohammad, by Adolf Sprenger (Berlin, 1869),
The
and Mohammed, Part
his Life,
I.,
by H. Grimme
(Minister, 1892),
contain valuable sections on development and teaching. Good

introductions are given hi Weil's Einleitung in den Koran (Leipzig,
1878), and in the articles " Koran " and " Qur'an " in the Encyclopaedia Britannica, and the Encyclopaedia of Religion and
Ethics, and in Hughes' Dictionary of Islam.
WORKS ON QURANIC THEOLOGY.

Articles under the various headings, such as " Allah," in the
works of reference just mentioned, to which must be added the
Encyclopaedia of Islam (published up to "Ijtihad"), give much
information and extensive bibliographies. Hughes is specially
useful for full references, but several relevant subjects are omitted.
Geschichte der Herrschenden Ideen des Islam, by Alfred von
Kremer (Leipzig, 1868
English translation by Salahud Din
Khuda Bakhsh, Calcutta, 1906) and The Early Development of
;
Mohammedanism, by D. S. Margoliouth (Williams and Norgate,

1 91 4), show the relation of the basal quranic conceptions to later
developments.
The teaching of the Qur'an as a whole
is
ably presented in
Mohammed
(Part II.), by Hubert Grimme (Minister, 1895), comprising a short introduction and a System of Quranic Theology.
More or less partial treatments are given in the following, as
shown by
titles
Christologie des Korans, by Gerok
Lehre der Offenbarung, by Pautz
The Coran (its
composition and teaching, and the testimony it bears to the
their
Mohammeds
Holy Scriptures) by Sir William Muir (S.P.C.K., 1878): The

pamphlets in the " Islam Series " of the Christian Literature
Society for India (191 4 ff.), on the Quranic Doctrine of God, of
Man, of Sin, and of Salvation, by W. R. W. Gardner, are the
There is also a
best studies in English on these subjects.
good study on The Holy Spirit in Qur'an and Bible, by C. G.
My lrea and I. Abdul Masih. In The Moslem Doctrine of God
and The Moslem Christ, by S. M. Zwemer, we come to the line
where the theology of the Traditions is fused with that of the
Qur'an. The most complete monograph on the " Beautiful Names
of. God " is the article by J. W. Redhouse in the Journal of the
Royal Asiatic Society, 1880, pp. 1-69.
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES.
230IDA |,niq
"TUJ
BR
4/97 30910-45 *"
4 4
ii

The Teaching of The Qur'an by H. U. Weitbrecht Stanton

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The Teaching of The Qur'an by H. U. Weitbrecht Stanton

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DAVID

Digitized by the Internet Archive

WITH AN ACCOUNT OF ITS GROWTH

CHIEF REVISER OF THE URDU NEW TESTAMENT EDITOR OF THE

CENTRAL BOARD OF MISSIONS

SOCIETY FOR PROMOTING

I have accepted the following as approximating to the best systems

Broadly speaking, the consonants not mentioned below have the

Persia and India read as

'am (?) being unpronounceable by Europeans,

rendered by an inverted apostrophe, e.g. sharVah.

a deep guttural k sound.

Qur'an and Koran.

idea of what this book contains, as distinct from

comments, however authoritative, is as necessary for

exposition of the teaching of the Bible

Islam from the beginning was a theocracy, and it can

controlled as an autocrat both foreign and domestic policy,

authority for his laws.

contained in the Qur'an.

mentary though the materials may be, it is here that we

During the last hundred years Islam has increasingly

struggling with the difficult task

Naturally the tendency of progressive

highly repugnant to the orthodox.

venturing to offer it because I know of no book

Lehre der Ojfenbarung, and most complete of all Grimme's

though I earnestly hope that it may be of service

source in the Bible the best conceptions of

intercourse with thein.

rate I have tried to under-

message myself and to cast what

with different editions of the Qur'an.

hoped that there may be companion volumes

dealing with other non-Christian Scriptures.

Preservation of the Text of the Qur'an

Growth of the Qur'an

the Life and Career

THE TEACHING OF THE QUR'AN

The Doctrine of God

The Doctrine of Judgment

The Judgment Day

The Divine Decrees

The Doctrine of Salvation

The Nature of Salvation

Prayers, Almsgiving, Fasting, Pilgrimage)

The Law of Life

Domestic and Social Laws

Attitude to Other Faiths

the teachings of the Qur'an,

statement is made on good authority that the Qur'an is the

of its authenticity as alleged?

brief reference to the Traditions

more especially to the biographies of the prophet, so as to

and with the development

The Preservation of the Text of the Qur'an.

of Islam after the death of

the need of recording utterances of the prophet, other than

THE TEACHING OF THE QUR'AN

began to be made within

traditions was carried out

(a.h. 194-256) in his

work known as the Sahlh, i.e.